I would like to introduce this personal and potentially intimate subject of 'family and self' by means of (i) several poems, (ii) a short summary of the history of my family in the heroic age of the Baha'i Faith(1844-1921) (iii) an interview covering various aspects of my poetry and life, (iv) some more poems and (v) a resume of (a) my professional background and (b) my Baha'i experience.



The year I began my pioneering experience, 1962, Erich Fromm, American psychoanalyst and prolific writer in the field of existential psychology, stated his 'credo' in his book Beyond the Chains of Illusions. I have written some of his Credo below since it was consistent with my views back in 1962. I have commented on some of his Credo expressing views that have remained part of my beliefs during this pioneering venture spanning, as it does now, some forty years.

"The most important factor for the development of the individual is the structure and the values of the society into which he has been born." Given this fact, my role as a Baha'i has been to spend my life trying to build the kind of society fit for human beings to be born into. For, as Fromm says in his Credo, "society has both a furthering and an inhibiting function. Only in cooperation with others, and in the process of work, does man develop his powers, only in the historical process do humans create themselves. Only when the aims of individuals, the aims of the heterogeneous and plethora of sub-groups within any one society become harmonious with and consistent within the fabric of the inevitably pluralistic wider society and, in recent decades, with the aims of humanity in this new phase of the planetization of humankind will society cease to cripple man and to further evil. This, of course, is no easy matter. Indeed, the very nature and meaning of the statements I have made here are immensely complex and not subject to simplistic answers.

In attempting to transform society, Fromm underestimated the need for individuals to adapt to their society. This adaptive process is slow and arduous work and, for Baha'is, it takes place in the context of action toward goals using a map provided by the Founders of their religion and the legitimate successors.

"I believe that every man represents humanity. We are different as to intelligence, health and talents. Yet we are all one. We are all saints and sinners, adults and children, and no one is anybody's superior or judge." So writes Fromme. It is obvious, I might add here, somewhat parenthetically, that talent is not spread equally among all indivuals. To put this another way: equality is a chimera, an illusion. As Fromm goes on, "We have all been awakened with the Buddha, we have all been crucified with Christ, and we have all killed and robbed with Genghis Khan, Stalin, and Hitler. Man's task in life is precisely the paradoxical one of realizing his individuality and at the same time transcending it and arriving at the experience of universality. Only the fully developed individual self can drop the ego." Perhaps this is one way of defining the nature of 'Abdu'l-Baha and His life’s achievement(1844-1921). -Ron Price, Pioneeering Over Four Epochs, 9 October 2002.

There is much truth here, Erich.

I must thank you for your wonderful

and illuminating books, enriching

my life as they have, approximating

the jewelled wisdom of this lucid Faith

that I set out with in '62 when I moved

to Dundas and began to pray in those

back streets on cold Canadian afternoons,

read from His sweet-scented streams

and taste of the fruits of His tree

in those years when my father's white hair

blew in the wind for the last time,

my mother was driven to the end of her tether

and that charisma became institutionalized

at the apex of this wondrous Order.

Erich Fromm, Beyond the Chains of Illusions, Simon and Schuster, NY, 1962, pp.174-182.


Ron Price

9 October 2002


"With my first marriage," wrote Bertrand Russell in his autobiography, "I entered upon a period of great happiness and fruitful work. Having no emotional troubles, all my energies went in intellectual directions."1 Marriage also brought, for Russell, a contentment and a taking pleasure in what he calls his "flippant cleverness." "With each of my marriages, first in 1967 and then in 1975," I could write in trying to summarize some equivalent experience, "I entered upon periods of demanding employment and demanding personal relationships in new towns and new organizations." The period of happiness and fruitful work in my life that was the equivalent of Russell's had to wait until the time I took early retirement at the age of 55 in 1999. -Ron Price with thanks to Bertrand Russell, Autobiography: 1872-1914, George Allen and Unwin 1967, p.126.

It was all so fresh back then,

shiny, new, gold and brown,

sweet loveliness, as much as

any man could ask for.


The road became long and tortuous,

yielded such a mixed delight.

And now I want to ease myself

into life's river and watch it flow

to the sea: protect my sensitivities

with well-developed masks1

for the inevitable social dramas

where the secret places of my mind

so rarely ever find a public ear.


I have created, here, a self-portrait

for anyone to read revealing

as it does what I have done

with this poetic idiom

to express and defend myself

and deal with my ever-active,

intensely conscious guilt,

especially in the dark night

when I try to sort out

the mysterious trials

of an inscrutable Deity

and what feels like

an immense weight

from the centre of my heart

to the several lobes of my brain.


1 This poem draws heavily on 'the introduction' to Selected Letters of Robert Frost, editor, Lawrance Thompson, Jonathan Cape, London, 1965.

Ron Price

28 June 2002


Reading about the death of the father of poet Les Murray and how that death freed Murray from juvenility made me ponder my own freeing and not-so-freeing in relation to my father and my mother. It made me ponder the very nature of adulthood and my success and lack of it thusfar. -Ron Price with thanks to Les Murray: A Life in Progress, Oxford UP, 2000, p.265.


I think his death1 freed me

from any lingering juvenility,

although I think I went on

hankering after it for years.2


I always seemed to need

a mother or was that just

my wife's perception?

I hope I never find out---

for sure.


Adulthood rushed at me

or was it just my hormones,

or civilization's tornados?

Perhaps the rush was from

that evening when I first

felt firm warm breasts

under a star-studded sky

and bra beside a lake

in northern Ontario

just after I turned 18.



I've been the serious one

just about as far back as I remember,

even when the Kingdom of God

on earth began in 1953. I was nine

and I played third base that summer

in the Burlington softball league

for pre-peewees

and my dad's voice boomed

through the house in the evening,

filling me with fear.


And now I fill my son with fear

down in the Antipodes

after fifty years of trying

to catch the ball.


1 My father's: 1895 to 1965

2 Even went to dances by myself as late as the age of forty in Katherine, after I had been married for fifteen years.

Ron Price

16 March 2002



Near the end of Act 2 in the play As You Like It the famous "All the world's a stage" speech is found. It is my intention here to take this speech and apply it specifically to my own life and my own experience. The speech is, in some ways, an outline of the stages of psycho-social development which modern human development theorists, like Freud, Piaget, Erikson, Jung, and others, describe in different ways according to their own theories. Any poetic like my own which attempts to be autobiographical would benefit from such an analysis, such a sequence, such an outline. It is not my intention in this poem to follow Shakespeare's sequence or, indeed, the plan of any human development theorist, religiously. Rather, I am simply trying to outline some broad life-pattern within the framework of Baha'i life and experience. -Ron Price with thanks to William Shakespeare, As You Like It, Act 2, Scene 7, lines 139-166.

There's a drama here, no doubt.

And it has been described in a:

series of acts, scenes, stages,

periods, phases, epochs, eras & ages.


I am a player in this drama,

a player with my entrances

and my exits, a player with

many parts, many acts,

spread out in epochs and an age.


The first act with few words

to speak, a tangential connection,

on the perifery with my baseball,

my school work, knowing not

the fire being kindled in my land.


Then a drawing near unto that fire

and hearing its roaring,

some strengthening grace,

approaching it, hastening

toward it quite eagerly.


Slowly came the burning

as I gave my life to the fire,

slowly over forty years,

as it blazed and raged

in the world of creation.


With spectacles on my nose,

with paper and pen, now,

I take my exit from

the lively stage

of those middle acts

and play a part

behind the scenes

more quietly than yesteryear.


Who knows how the play

will finish in the acts ahead.

Ron Price

14 February 2002



This afternoon, in mid-summer here in Tasmania, I sat under a tree near the beach at Low Head on Bass Strait and read Roy Campbell: A Critical Biography by Peter Alexander.(1982). This South African poet(1901-1957) had, according to Alexander, a magnificent constitution. According to the famous psychiatrist, Laurens van der Post, Campbell was a man "born on fire." He could only live by burning himself out: drinking much and eating and sleeping little. It is difficult, it seems to me, to determine what, in fact, is a 'magnificent constitution.' Have my history of manic-depression, the slow development of a mild emphysema, a certain psychological fatigue as I came into my sixties and, perhaps, several other illnesses like pneumonia and some polio-like disease contracted in my childhood, had the effect of weakening my constitution? Is writing millions of words a sign of a strong constitution? I don't know, but I do know I have experienced varying degrees of burn-out several times in my life. It would appear that, like Campbell, burning myself out was part of my central life experience, although the causes of the burn-out were quite different. It would appear that, in this the early evening of my life, I have learned to live without burn-out and its tragic consequences. -Ron Price, Pioneering Over Four Epochs, 22 January 2002.


A million impressions,

impressed themselves

over these several epochs

in the last half-century,1

pressed themselves upon me

and, as Keats said,2

annihilated me.3

I surrendured, lost myself

to these poetic acts

of creation, acts of love4

where I imagine myself intensely,

merging with the great sea of life

beyond the me and becoming one:

mystic, seer, poet.

1 1952-2002

2 Keats, Letters, 27 October 1818

3 Looking back it would appear that at least 3 reconstructions of personality were required: 1968, 1979/80 and 1999; inevitably there were some continuities, one of which was poetry in 1999.

4 The World of Poetry, p. 92.

Ron Price

22 January 2002



Victoria Glendinning, in her description of the marriage of Anthony and Rose Trollope,1 writes: Rose was to Anthony everything traditionally associated with the word 'wife', with all its implications of comfort, trust, permanence, history, habit, irritation, boredom, limitation, affection, private references, family secrets--and the shared memory, like the foundations of a house, of passion. Bone of his bone, flesh of his flesh. He wrote in his autobiography, 'I have dishonoured no woman.' That must mean something. It must mean that he was never technically unfaithful to Rose.1 -Ron Price with thanks to Victoria Glendinning, Trollope, Pimlico, London, 1993, p.512. 1 British writer: 1815-1882.


Yes, I can say this after 26 years,

on a technicality.

For what was there

in those mysterious valleys

and far-off mountains, soft flesh,

a little grass, the short-lived pressure

of a plumage and, perchance, release,

but always there could be more

and always there was little,

nothing except an eye full

of tantalising fascination.


But this was not love,

the mysterious valley

among the mountains

that led to sweet release.

However luscious the fruit,

it was not love.


I found harmony and

inexhaustible bestowals

in this woman of many years

who had lost the beauty

from her cheeks, her soft breasts

and indeed that dark moist valley

above soft thighs which was lost

to me mostly. I found my love--

and hers--when she ran to me

with her smile in the park,

when I rubbed her feet

on kissing her goodnight

and when I gazed at her son,

that pure and goodly issue

on the shore of life between

our two seas on the beach

where we walked under

the open, the blue, sky.


Ron Price 18 January 2002



Inevitably, when one writes as much as I do and for the most part as an unknown, the experience of writers and poets like John Keats and Emily Dickinson who were also unknown in their day takes on more meaning. Like Keats and Dickinson I feel my work is visionary, although lacking in the depth and beauty of these poets. Whatever is visionary in my work derives from my poetry's connection with the Baha'i Faith and its vision, its reach, its profound beauty and depth. As Keats points out "not even my most intimate acquaintance" knows me. I have been known in different ways by thousands of people in my life. Some have seen me as silly, middling, foolish, weak, lacking in ability, even useless in the extreme. Others have concluded that I am: wise, thoughtful, a brilliant teacher, well organized, perceptive, courageous, et cetera. But, as Keats put it, "I am content to be thought all this because I have in my own breast so great a resource."1 -Ron Price with thanks to 1Stephen Coote, John Keats: A Life, Hodder and Stoughton, London, 1995, p.197.


I pile up beauty and my life

for all the world to see,

but no one comes to view it.

It is all hid away.


I piled it up again, again,

and wove it into webs

and spun my diamonds

out for them,

but did not catch the plebs.


I piled it up in yesteryear

and today again in gold.

Tomorrow will come

and I will spin

and keep it in my hold.


It would seem I am two persons.

One sews an arc of white

and writes of immortality

long into the evening night.


Another lives upon the earth

and swims daily in the sea.

Washes dishes dutifully

and knows a quotidian he.


One is wider than the sky

and deeper than the ocean.

While I spin my world of gold,

my web is one complex quotient.

Ron Price

16 January 2002






The beginnings of my own history and my family history I can only trace back to the last twenty-eight years of the nineteenth century when my grandfather and grandmother on my mother's side were born in England in 1872 and 1877, respectively—during the last two decades of the life of Baah’u’llah. My mother was born in 1904 and my father was born in 1895, at the beginning of the last stage of the heroic age, in the first dozen years, the beginning, of 'Abdu'l-Baha's ministry.

I can hypothesize that my great-grandparents were born in the 1840s and 1850s at the beginning of the heroic age, but further investigation of the origins and development of my family would have to take place in order to decide on a specific date for their birth. However necessary, however ingrained, however instinctive, this may be for me to begin my family history here, I think it is about as meaningful to nearly everyone else as a conversational 'how-do-you-do?' Indeed, I'm not sure it helps the understanding of my self and my life, beyond some perfunctory facticity. This is not to say that knowledge of these facts has no meaning but the meaning is largely personal and hardly relevant to the mass of those who might come to this site over the decades ahead.

When the Bab declared his mission, then, in 1844 my great-grandparents, in all likelihood, had just been born, at least it seems reasonable to conclude that these great-grandparents of mine were born at some time in the 1840s and 1850s. Their chilren, in turn, were my grandparents. It was these men and women, my great-grandparents, who married and from their unions at the start of the heroic age of the Baha’i Faith, my grandparents came into existence. As I said above, my grandfather on my mother's side was born in 1872 and my grandmother on my mother's side in 1877. On my farther's side, such dates await future geneological investigation, but a guesstimation would suggest around 1870.

I like to think that I was extracted out of a fine, kind, energetic, religious and wise stock--all in various measures depending on which grandparent one is examining, when in their lives one is examining, who does the examining and what framework of values is used to do the evauation of said stock. But conclusions as to the human qualities exhibited during the lives of people now long dead is, at best, a highly hazardous exercise with little certitude. The name Price has been in Ireland since the 1300s and was brought to ireland from Wales by settlers named Ap Rhys. The name Price also took the forms ‘Rice’ and ‘Rees.’ The pre-fix Ap has been assimilated into the surname producing a variety of spellings. The origins, some say, were long before the Norman Conquest of 1066. The first emergence of the name, the patronymic prefix ap-, the name as a product of the ancient Brythonic Celts of Wales and the coat of arms/family crest is lost in the 8th and 9th centuries and is beyond the scope of my enquiry here.

Most of the history, then, of my family and its geneological origins and development I do not know. My interest is, I must confess, somewhat minimal. It is likely that I will never find out unless I indulge in some historical study of the history of Wales in general and of my family in particular. If no deepened interest is awakened in the years before my passing, I will leave the story at this point.

It was in Wales where both my grandparents on my father's side lived As far as I know(and I know very little) in 1895 my father’s parents operated a pub in Martyr-Tydfil. The heroic age, at least the part occupying the period 1844 to 1877, when Baha'u'llah's confinement within the prison walls of Akka was terminated, was clearly, though, the period in which my great-grandparents and the first years, the childhood, of my grandparents on both my mother's and father's side. My great-great grandparents lived significant portions of their lives in these first several decades of the heroic age and were born in the days of Siyyid Kazim(1793-1843) and Shaykh Ahmad(1753-1826).

My great-grand-parents had their children and these children grew into middle-aged adults as the heroic age came to an end in 1921 and into late adulthood(60-80) in the first four decades of the Formative Age(1921-1961). Perhaps at some future time I can study my family origins and its dev elopment in these years in more detail. For now this short sketch must serve as a 'something is better than nothing' starting position.


A new calendar began in 1844 with the Bab and a new age. In some ways it is fitting that this autobiography only goes back to the first traces of my family origins in the 1840's and 1850s. For that is the beginning of the Baha'i Era. The autobiography which follows takes place in: the heroic age(1844-1921) and the formative age(1921-2002 and following). This short essay provides a start. Thanks to the 400 page autobiography of my grandfather, his story of the years 1872 to 1900, published privately in 1980 for family members, something is known about my family roots during the heroic age of the Baha'i Faith. As far as I know no contact was made with the Faith until 1953, the thirty-second year of the formative age of the Cause.1

1 For more details see my Autobiographical Journal: Volumes 1-4.

Ron Price

Rivervale WA

Written on several occasions from 19 June 1998 to 9 November 2002.




This is the second of a series of nineteen simulated interviews held in the period 1997 to 2002. Reading a series of interviews with Stephen King, the most popular writer of horror-fantasy books in the last quarter of a century, published in 1988 in Bare Bones: Conversations on Terror with Stephen King has stimulated this simulated interview. A periodic reflection, a standing back from the writing of poetry, is useful and something I quite enjoy. It's a bit like going on stage, into theatre, into the media without all the razzamatazz. Stephen King's honesty was engaging. If mine is only partly so I will have achieved my purpose.-Ron Price, Pioneering Over Three Epochs, 9 November 2002.


Questioner(Q): We all aspire to different things. Twenty years from now (12/97)where would you like to be; what would you like to have happen to your work?


Price: I enjoy writing poetry. It brings me great pleasure. It would give me immense satisfaction to bring some of this pleasure to others. I think I have something to say, something to contribute on the international stage, so to speak. But ours is a burgeoning world of productivity in so many fields, so many genres of literary and artistic life, the performing arts: dancing, concertizing and acting; the creative arts: choreography, composing and play writing. I've been picking away at 'the market' for over thirty-five years. I had very little success in the first twenty years, but since 1983 with my published essays in Katherine there has been some progress. Slowly in the 1980s and with rapid-fire activity in the 1990s, poetry has been gushing out in increasing quantities.

In twenty years I shall be 72 and I hope I am able to continue to do what I have done in the last ten years: write as much poetry as inspiration allows and market it whenever a new marketing idea comes my way. I do not sense a great market for my work now, not in the Baha'i community nor in the general community. As the editor of Kalimat Press, Anthony Lee, put it a month or so ago over the phone. "Baha'is don't buy poetry; you should send your work to other publishers." This may change in the next two decades. I shall be watching.


Q: Have you submitted your work to the appropriate publishers of poetry here in Australia and overseas?


Price: I started the process in 1997 after a hiatus of several years when I sent my work off indiscriminately in the early 1990s. But I have not gone into the exercise in a comprehensive manner. Slowly, when I'm moved by circumstance, some temporary enthusiasm, the encouragement of others, some intuition of emerging fame, I'll send a batch of poems off. In November of this year I sent from two to six poems off to close to a dozen publishers and contest addresses. A lovely lady, a colleage at work gave me a writers' magazine with all the latest poetry prizes listed. There is a small group of women where I work who frequently tell me good things about my poetry. This is a factor; I'm not sure I'd bother with publishers otherwise. There seems to be a wall there. I enjoy writing poetry and just can't be bothered most of the time cultivating the publishing world. Perhaps when I finish teaching and talking and listening endlessly I will have the energy to do so. When time permits, now, I seek solitude, reading and writing, not publishers.


Q: What do you think has led to this great literary output of poetry since 1992?


Price: I've always had a certain intensity in living, a certain obsessive-compulsiveness, however mild. When I was about six I remember drawing tulips, endlessly: all the same, one-after-another, hundreds of them. My poems are like these tulips. They are written quickly, as easily as drawing those tulips. Before 1992 I had something to keep me away from writing freely, on topics of my own choice. From 1962 to 1992 there was a long list of blocks, but in the 1990s: career ambition, the pressure of work, of marriage and family life, the lack of a focus for writing-all disappeared and I fell into writing poetry as naturally as breathing.


Q: Have you ever seriously contemplated suicide?


Price: Many of those who have been manic-depressives as I have been find the contemplation of suicide an old theme. I think I was about 18, back in 1962, or perhaps 1963, when I first thought about the subject. Some philosopher, I think it was Sartre, though I can't recall, said the only serious question is "why not commit suicide?" I have a very strong belief in an afterlife, one that is very attractive. I have had this belief for over thirty years. My religion does not encourage suicide, but in its literature there is understanding and compassion for the person who commits suicide. I have often found the pains of life overwhelming but never had the courage, stupidity, imagination, conveniences, whatever, to pull it off. So I'm still here enjoying life's ups and enduring the downs. I must say the trip is easier now, now that my manic-depression is cured.


Q: Have you ever had doubts about your sanity?


Price: When I used to struggle with manic-depressive episodes I did, in the sixties and seventies. But since about 1980 the question never enters my mind. Lithium is a wonderful stablizer; I know now that for me any 'insanity' was simply a chemical or electro-chemical experience. After eight to ten hours of reading and writing now I get feelings of utter exhaustion. So I just go to bed and sleep. The delusions, fantasies, the troubled mind that ponders the question of sanity is not remotely connected with my experience any more, except late at night or in the middle of the night. Depression often sets in late at night. This is a common experience for people with manic-depressive histories. I see it, then, as the residue of that bi-polar tendency as it is now called.


Q: Tell us something about your fears, your anxieties, your libido?


Price: Where does one begin with such an intimate agenda? Anxieties, that sounds like a safe place to begin. I get anxious before I go into the classroom, even after teaching for twenty-five years. I get mildly anxious before I go into most 'people settings', but this is normal; it certainly does not incapacitate me. I've heard famous actors say the same thing even in the evening of their life. As I say, I think that is normal in many ways. Even fears and shynesses are normal, universal experiences. Daily vigilance in the control of my carnal desires is essential; I work with many beautiful young women and it would take very little divergence from the norm to have a flirtation, a dangerous liaison. I find many young women very attractive. My libido would enjoy the erotic fling. I'm surprised at how well I've done to maintain my marital fidelity since 1967. One of the reasons I got married for a second time in 1975 was the difficulty I had in controlling my libidinous urges between marriages. I am a hot-blooded man and after more than twenty years of marriage I am happy and safe, secure and comfortable, in my relationship. And I want to keep it that way. Following my desires into the beds of other women, however attractive superficially, would be disasterous to a relationship I value very highly.


This is not to say I have had no frustrations sexually. Maintaining a tight reign over a very powerful force I have found immensely frustrating both inside and outside marriage during the many years since I left my hometown in 1962. I continue to struggle to overcome these temptations and others, as well as a host of faults, faults we all must work on in a lifetime. But I try not to focus too much on them, try not to let it occupy too great a share of my attention, or yours in this interview.


Q: What epitaph would you like on your gravestone?


Price: Stephen King said his would be: "It is the tale, not he who tells it." I'd like to be able to say that, but that would be dishonest. I've thought about this before and even come up with a guess at an epitaph. But I honestly can't think of anything that would convey the quintessence of it all, other than the one that is the title of this webpage:

'Pioneering over Four Epochs'

Ron Price

1944 -20??


Q: What are you trying to give your readers?


Price: I'd like to give my readers what the poet Roger White gave me: entertainment through thought/insight. I want to touch people's feeling systems and their cognitive systems. I found I learned more about the Baha'i Faith in reading his poetry than I did in any other way. I had to work at it but there was a pay off for the investment of time and effort. I'd like people to come away from my poetry with a feeling that they've come to understand something in quite a new way: the Cause, life, marriage, suffering, the everyday, to be given a new, a fresh experience. That is what I'd like. I think I achieve this from time to time, but not often enough times to suit me and not often enough to have a significant readership. At least not yet. When I acquire that readership people will expect to be mentally engaged by my work. Now I can get away with pleasing myself because only the rare,occasional, person even reads my poetry now: my wife, my son, a friend, a student at college, someone who visits my webpage, someone to whom I send an e-mail.


Q: What kind of a kid were you?


Price: I was a quiet young man until about the age of twenty. I became quite talkative about that time and have been ever since when the opportunity or necessity requires. I was coming out of a depression at the time, part of the high end of the mood swings I suffered from for nearly twenty years. Also, school teaching helped to make me more articulate, helped me to externalize my inner life. You have to do this in teaching these days and you have to be able to do it quickly especially in the subjects I teach, the social science and humanities. It's also helpful in interviews like this. I see myself as quite a talker. I do a good job in the college; the students enjoy my style. Some of the people at Baha'i settings I think find me a bit eccentric, a bit too fast, not conservative enough. Others often have a great many impressions of me. You become quite conscious of this reality of life when you teach the 'human relations' type subjects I have for so many years. I don't know exactly, but one collects images of oneself simply as a result of human interaction over a lifetime. It seems to me that is one of the purposes of community.

Q: Movies, TV, music, the performing arts all have impacts on mass audiences that poetry does not have. Where does poetry fit in?


Price: Poetry has always been for a coterie. Even a brilliant poet like Roger White is still, after more than twenty years as a public possession, read by a coterie in a coterie. As Anthony Lee put it recently-and he reads a great deal of poetry-Baha'is don't read poetry, at least not the poetry written by their fellow Baha'is in English. When you give them a person like White who is also a bit of a wordsmith, you get a largely unread poet. That is not to say that he is totally unread. Many Baha'is love White and his poetry. He was successful at getting himself published. I'm a novice at this; I'm hardly known. I think that is how I will stay even if I get published. I hope I'm wrong. But I won't get an ulcer trying to get known. I love writing. I love movies, good ones. We can't all love the same writers or the same movies, or the same anything else. Most people I know love movies, but they don't love writing or reading poems. In the last few months my son, Daniel, has helped me start a website. As the years go on there may be some helpful marketing developments for my poetry in this new electronic domain.


Q: If you tried to put your poetry in a wide context what sorts of things would you say?


Price: I'd suggest that people read the Forward I wrote to Roger White's Occasions of Grace. That was over two thousand words and is the best way I could contextualize my own poetry, although I might add a paragraph or two about autobiography since so much of my poetry is explicitly autobiographical. Also much of what I write is in reaction to White, a kind of polar opposite. I wrote that Forward in 1991 and it was my starting point in some ways for my own poetry which took off in the early 1990s.


Q: Why do you write?


Price: I enjoy it.


Q: Describe some of the process of writing for you.


Price: When you live as I do in a realm of ideas, literally obsessed with a rich repertoire of thought: religion, history, philosophy, etc. ideas for poems drop out of the sky, as if from anywhere. I'm hanging loose so to speak, having a good time with a book or with a train of thought, and stuff starts to develop. That's why I like to hang around my study in the holidays with plenty of books1 around, somewhere between ten and twenty, although the way the Internet is going soon it will provide enough print for my needs. I go for walks and swims to keep me from having a brain haemorrhage; I get stiff in the joints after three of four hours at my desk, so I wash the dishes, watch some TV, listen to a radio interview, do some laundry, go for a walk. I don't know how people like Xavier Herbert, the Australian novelist, could sit down for thirty-six hours at a stretch.When you have been immersed in print for decades you build an architecture in your head. Poems, for me, are like the products of an architect, only a little smaller in physical size and people live in them in quite different ways than they do buildings.


Q: Most writers are able to preserve their anonymity. How do you feel about preserving this private world.


Price: I like the idea of preserving my private space. In today's media saturated society it is rare for a poet to be popular. In a few years I will be retiring from the teaching profession and being a popular poet would be an excellent substitute, although I think the idea is totally unrealistic, a dream. If I was able to extend the influence of the Baha'i Faith, which I think has a great deal to offer humankind, then I would have no hesitation in accepting the price of popularity.

1 By 2001 the Internet was sufficiently stocked as a resource for me not to require between ten and twenty books around each week. I had also written a 200 thousand word website with my poems at half a dozen locations on the Internet but, as yet, I was neither famous or rich.

17 December 1997.

 (edited: 9 August 2001)




The growth of the writing profession in England in the seventeenth century coincided with a rise in writing which was largely private and not intended for publication. Diaries and letters were written by the new middle class. The next century, 1700-1800,was the great era of letter writing. These letters were a type of handbook of good behaviour, a vivid manual of how society saw itself and an indication of how appearance and manners 'made the man.' These documents/manuscripts were often criticized by men like Dr. Samuel Johnson, but they remain a unique insight into upper-class attitudes and life-style of the period. Most of my writing falls into this category of 'private and not intended for publication' (except perhaps posthumously). I see it as just one of a plethora of enrichments for the multitude of sources that will be available to future historians and analysts who come to examine this period of history and the growth and development of the Baha'i Faith at a critical juncture of its history. Much of it, I like to think, could be a useful commentary on Baha'i experience and the development of this new Faith over these several epochs: 1944-2001, hopefully, until at least 2021--and if I should live in good health to be one hundred, until the epoch ending in 2044.

17 September 2001.



Carl Jung says that "my life is what I have done....the one is inseparable from the other." His work, he writes, is the expression of his inner development; it represents stations along life's way. He sees his writings as tasks imposed from within, beginning in a fateful compulsion, in things that assailed him from within. The spirit that moved him spoke out in what he wrote. He was captive of his daimon, the daimon of creativity. He was driven by it. I feel in a very similar way about my own creative work. I have tried to summarize what I have done in my two resumes, one written for employment purposes, the other for use in the Baha'i community. My writing, my poetry is another example of "what I have done." It tells the story perhaps best of all. -Ron Price with thanks to John-Raphael Staude, The Adult Development of C.G. Jung, Routledge, London, 1981, p.94.


It's my relationship with myself,

my essential vocation these days,

an unfolding of internal imagery

and daimons or, as I prefer, souls

who leaven my world of being

and furnish the power for this poetry

to manifest itself on this earthly plane

where things contrary to my wishes

have been ordained and will be so.


And me, with resignation and a new

aloneness which I savour as I advance

this civilization so unobtrusively,

spurred on by those Trusted Ones

and Their secret and hidden powers,

spurred on, too, by that faculty of vision

and the invisible links that bind together

the visible points of my existence

and see behind the chaos of elements

to a new tract in the cosmos.


Ron Price

9 January 2002


It took me virtually forty years to distill within the vessel of my mind and heart what had been the prima materia for my lifetime's work.1 This prima materia had been acquired insensibly in my years nine to fifteen and it was supplemented and clarified over and over again with the years. What had slowly insinuated itself into the bosom of my convictions by 15 and which was to burst forth again and again in the following years in different forms: prayer, pioneering, service in the administration, writing, work and meditation, had become a stream of lava forty years later by the age of 55. It was a stream that had just begun to flow in my forty-ninth year in 1992. The heat of its fire has reshaped my life.

My initial impulse to believe in those years of late childhood and early adolescence; and in later adolescence the desire to accomplish something in life with my mind and heart fully, passionately, engaged, found a home and a goal for those aspirations in the stories I heard of Tabriz and Akka and in an enchantment by some mysterious Fragrance I do not understand even to this day. My need then, as quiet, unhurried and insidious as a seed, had indeed found a home by 1959. It had been met in ways I could scarely appreciate or value by the time I began my pioneering adventure in 1962 at the age of eighteen.

My mid-life transition of 39-42 has been, long ago now, negotiated2 and in my forties my life was restabilized for middle adulthood and what might well be the long road of late adulthood and old age. The task of the second half of my life to bring about a greater wholeness, roundedness and groundedness, what I had begun but only superficially in the first half of my life for I had so much to do and learn and had to scatter my net wide, had now begun in earnest, in a more concentrated form. I appear to have found that second wind which will now allow me to go on forever, even unto eternity. -Ron Price with thanks to John Raphael-Staude, The Adult Development of C.G. Jung, Routledge and Kegan Paul, Boston, 1981, 1p.45 and 2p.15.


If I live to be 90 I will enjoy

some forty years

of this concentration

and attain that greater wholeness,

roundedness and groundedness

that I could never achieve

when life was raining down

on me in earnest: raising kids,

going to work, earning a living,

always there was earning a living.

And sex was always wished for

with its sharp frustrations.


The heat was always on

as I searched, endlessly searched

among the spiritually hungry

to erect the fabric of this new Order.


I am finding in these latter years,

that the heat of this fire

is reshaping my life, yet again,

in new and quieter ways,

emotions recollected in tranquillity,

still launched as I have been

already for forty years

on this my main business,

the single enterprize of my life,

this one idea, this one goal,

to penetrate my society

with the teachings

of this new Faith:

everything in my life

can be explained

from this central point,

this one theme.1

1 Jung expressed the same idea, only for him the one idea and theme was 'the secret of personality.' Jung was, among other things, a personality theorist. Staude, op.cit.,p.66.

Ron Price

9 January 2002



In chapter 12 of Mark Twain's Autobiography he writes "I have thought of fifteen hundred or two thousand incidents in my life which I am ashamed of, but I have not gotten one of them to consent to go on paper yet.....I believe that if I should put in all or any of those incidents I should be sure to strike them out when I revise this book."

Shame is something I have felt in my life and, although I have included in my autobiography some of the incidents that caused my shame, I, like Mark Twain, for the most part, have not got their "consent to go on paper." -Ron Price with thanks to Mark Twain, "Chapters from Mark Twain's Autobiography," North American Review, Sept 1906-December 1907, September 2001.


Sometimes I spontaneously

desire to acknowledge

some shame, some fault,

some weakness of character,

but the process is often not

an entirely comfortable act.


This burden of mine

is not intended to

be a baring of the soul,

but some experience

to balance out what I say

about my life, to diminish

any heroic tendency,

to place me in unheroic light,

to set out additional colour,

tone and texture, to move

beyond the creditable

and praiseworthy as

I review my days

on this sunset side of life

and make the portrait

as true as it can be.1

1 " There is a subtle devilish something or other about autobiographical composition that defeats all the writer's attempts to paint his portrait his way." (Twain, Chapter 12, 1904).

Ron Price

29 September 2001



The facts of a life are one thing and can be outlined in biog raphy or autobiography with varying degrees of success. But it is the reasons behind the facts that matter and the way they are conveyed, the meaning given, by the writer. Confessions are often rationalizations rather than honest depictions of the situations and states of mind that produced the actions as they ostensibly pretend to be. In my poetic narrative I, for the most part, avoid confession, although some comes in unavoidably and necessarily; and when they do I would like to think I provide honest depictions rather than rationalizations. The ephemeral I try to give some degree of permanence to through the written record. My reminiscences, my autobiographical dictations, are not intended to disguise historical truth, to misrepresent the lived life; rather they purposively expose the several, indeed the multitude of, personas that have been my life.

The tensions between my inner self, my private being and, perhaps, what well may be my true self on the one hand and my many public selves on the other; between my experienced life and my recollected one; between the poses I inevitably must take and the person composing the poses are the substance of my poetry. -Ron Price with thanks to Andrew Hoffman, Inventing Mark Twain: The Lives of Samuel Langhorne Clemens, Weidenfeld and Nicolson, London, 1997, Prologue.

A person is only partly

understandable; life

only partly explainable;

character only partly stable,

so that it is in vain

with retrospective eye

that we can conclude

the motive for the deed

in the midst of the awkward

and tangled reality of the past.


Causation in our own lives

as much as in history

can be grasped

only with some frustration,

working as we do

with fragmentary, ambiguous

and opaque material,

with a vulnerable and crumbling

authorial imperium,

with inescapable and massive facts

of moral life which are simply

too immense.for our intellect.1


1 David Womersley, The Transformation of the Decline and Fall of the Roman Empire, Cambridge UP, 1988.

Ron Price 19 September 2001


"Women in the 1970s needed to develop the ability to say what they wanted, to cut relationships when they needed to."1 This statement in a book about a famous feminist of the third and fourth epochs, Gloria Steinam, seems most apt in relation to my own life since it was in the 1970s that my first wife decided it was time for she and I to divorce. Ron Price with thanks to -Carolyn Hilbrun, The Evolution of a Woman: The Life of Gloria Steinem, Bantam Books, NY, 1995, p.xix.

My first wife certainly did

and cut it off as sharply as one can

and off I went into another toe-cutter's arms

on an adventure the dimensions of which

I had no idea of at all.


I salute you, both, dear women

of my life, of the seventies and beyond.

You had learned to say what you want

with your beauty, your long hair and your diamonds.


My mother would have been proud of you

and I trust we all can meet one day

in that Undiscovered Country

and love in ways that,

for reasons I shall never know,

eluded me while you were here.

Ron Price

18 September 1999



From time to time during each and every day of my life, at least that part of my life since I went pioneering in 1962, pieces, scraps, phrases, of the Baha'i writings or some aspect of the Baha'i teachings, history and philosophy come into my head. Persistently, irrepressibly, the opening lines of a prayer, some aspect of the life of Baha'u'llah or the Guardian, random bytes of recollection from this wondrous System come into my mind. A core of these memories, retrospections, reminiscences, had become part of my life as early as the age of eighteen, in 1962, after nine years of increasing familiarity with this Cause. Now, nearly fifty years from those earliest experiences, that first contact with the Baha'i Faith in 1953, they are part of a world of repetition and familiarity, a place of sharper recollections and comprehensions; they keep me company. My feeble intelligence or memory, often forgets a familiar prayer. My copy of Gleanings which old Helen McQuarrie gave our family on some unknown date in the 1950s, even the prayer-book I gave away to the first Eskimo to become a Baha'i in the Eastern Arctic in 1968--these are part of a field of embedded data that compose my most intimate self-the bedrock, as it were, beneath my more or less acceptable social, sexual and everyday self that I have been socialized into during my life. -Ron Price with thanks to John Updike, Self-Consciousness: Memoirs, Andre Deutsch, London, 1989, p.203.


Those impressions

before the age of three,

back in that first epoch,

play their part all my days,

flavouring my life forever.


That old man

in the evening of his life,

white hair, pipe, brandy

and books, endless books.


That beautiful woman

at the start of middle age,

playing the piano,

as religious as her mother.


That ball of energy,

hair receding, slender,

muscular, able to keep

his wife satisfied in bed.


Such was my world,

at least some of it

back at the start

of the second century:

100, 101 and 102 BE.

Ron Price

14 July 2001



There was a pain these walls encased so many years ago. Now pain was encased there again, pain of the highest order, finely wrought by mutual guilt and used by wounded souls to punish those they love the most." This quote was shown to me by my wife after a very heated argument. Ron Price with thanks to Nicolas Evans, The Horse Whisperer, p.234.

I remember those walls in this new land, then,

ten thousand miles from home:

first in semi-desert country

and then in that lovely valley

of the wine, the green and the purple,

was it Paterson's Curse?


And now in these walls,

the pain is encased again,

pain of the highest order

enough to send a life into chaos.


But this time, this time,

the memory of years

of regret and remorse

has given my soul greater strength

and understanding,

just enough to keep me on track,

this time, saving me a long-ache,

so I can stop wounding

the woman

whom I have come to love the most.

Ron Price

19 September 1999



 "Where there's pain, there's feeling, and where there's feeling there's hope."

(Nicholas Evans, The Horse Whisperer, p.389) My wife read this to me from the book, The Horse Whisperer, several days after we had one of our worst arguments. The poem below is a product of that quotation and the experience of argument with someone I love deeply.-Ron Price, Pioneering Over Three Epochs, Unpublished Manuscript, 1999.

While I talk to you

and we try to love

as we have tried

over 25 years,

outside the earth rolls,

vast and silent under the sky,

speeding through the Milky Way

in one mysterious path

we will never see.


This love rolls on through our lives,

like the immensity of the universe,

but it is a perilous commodity

that can be snuffed out

it would seem,

in an instant

and we have come close, sometimes.


We must be able to grow it again,

it would seem,


in fields unseen and unknown,

vast and silent under the sky,

again and again,

for it is a perilous commodity.

Ron Price

21 September 1999



My son stayed in Perth and my wife and I moved to Tasmania on 12 July 1999. It was exactly 28 years after my arrival in Australia. Now, after ten weeks of travelling and beginning to settle into our new home in George Town, Tasmania, I get the occasional 'attack-of-nostalgia'. This afternoon I got one while I was supervising two young six year old kids in a park by the Tamar River. One of these children was my step-grandchild, Tobias Wells.

Perhaps it was my reading the poetry of Seamus Heaney, Irish poet and Nobel prize winner for Literature in 1995, that stimulated the following poem. For while the children played, I read, as I often am want to do. It is often difficult to know why a poem arises when it does. What actually arises is not a poem: it is a feeling, a thought, a memory, an intangible something, that becomes a poem.-Ron Price, Pioneering Over Three Epochs, Unpublished Manuscript, 1999.


After his early years,

he always slept with his door quite shut,

emerging in the morning,

as if from his chysalis:

egg, larva, pupa, adult,

a quiet process,

this growing,

silently, protected,



Now I miss the noise

of his growing,

the humour

of his wit,

for he was,

if nothing else: funny,

always seemed to fit my mood,

a clever dude,

where did he go this young son?

Surely, our life together is not done?

Ron Price

21 September 1999




JOB HUNTING 1961-2003

The information and details in my resume, a resume I no longer use in the job-hunting world, should help anyone wanting to know something about my personal and professional background, my writing and my life. This resume might be useful for the few who want to assess my suitability for some advertised or unadvertised employment position which, I must emphasize again, I never apply for anymore. I stopped applying for full-time jobs six years ago in 2001 and part-time ones in 2003. I also left the world of volunteer activity, except for work in one international organization, claiming as it does to be the newest of the world's great religions of history, the Baha’i Faith, just two years ago in 2005. The age of 63, then, sees me self-employed as a writer-poet. I gradually came to this role in the years after I left full-time employment in 1999, eight years ago.

Not being occupied with earning a living and giving myself to 60 hours a week in a job and many other hours to community activity marked a turning point for me so that I could devote my time to a much more extensive involvement in writing. Writing is for most of its votaries a solitary, hopefully stimulating but not always pleasurable leisure-time-part-time-full-time pursuit. In my case in these early years of my late adulthood, writing is full-time about 60 hours a week. I have replaced paid employment and activity with people in community, by degrees, with a form of work which is also a form of leisure, namely, writing and reading.(1)

Inevitably the style of one's writing and what one reads is a reflection of the person, their experience and their philosophy. On occasion, I set out this experience, this resume, in an attachment to this brief essay, this introductory statement on the history of my job application process. If, as Carl Jung writes, we are what we do, then some of what I was could and can be found in that attachment. Jung did not mean just what jobs we had. He meant that self-definition and self-description is tied-up inextricably with the entire panoply and pageantry of our activities from cradle to grave.

That document, that resume, may seem over-the-top as they say these days since it now goes on for some 20 pages, but for nearly half a century of various forms of employment, years in the professional and not-so-professional job world its use resulted in endings, beginnings, experiences, a lifetime it seems looking back--a great pile of stuff/things. Even now on the internet I use it extensively, in summary form, for introductions for my participation at websites, particiaption that is often one that goes on for years. As I say, I make this long bio-data/experience statement available to readers of this account, when appropriate, and I update it to include many of the writing projects I have taken on during these first years of my retirement from full-time, part-time and volunteer activity.

The resume has always been the piece of writing, the statement, the document, the entry ticket which has opened up the possibilities of another adventure, another pioneering move to another town, another state or country, another location, work in another organization, another portion of my life. I'm sure that will also be the case in the years of my late adulthood(60-80) and old age(80++) should, for some reason, movement to yet another place or, indeed, from place to place be necessary or desired. But this seems unlikely as I go through these early years of late adulthood and head into the last stages of my life.

In the last three years which are the first of my late adulthood, a period from 60 to 80; and in these early years of my retirement(1999 to 2007), I have been able to write to a much greater extent than I had ever been able to do in those years of my early and middle adulthood from 1965 to 1999 when being a student, holding a job, raising a family and taking part in the various demands of community life both within and without the Baha’i community kept my nose to the proberbial grindstone as they say. And now, with the final unloading of much of the volunteer work I took on from 1999-2005 and in the decades before, with my last child having left home in 2005 and with a more settled home environment than I’ve ever had, the years of late adulthood beckon bright with promise. My resume reflects this shift in my activity-base from my years of ‘being-jobbed’ to my years of ‘retirement.’

The process of frequent moves and frequent jobs which was my pattern for forty years is not everyone's style, modus operandi or modus vivendi. Many millions of people live and die in the same town, city or state and their life's adventure takes place within that physical region, the confines of a relatively small place and, perhaps, a very few jobs in their lifetime. Physical movement is not essential to psychological and spiritual growth, nor is a long list of jobs. Some degree of inner change, some inner shifting is just about inevitable, or so it seems to me, especially in these recent decades of pervasive, indeed, massive social change. For many millions of people during the years 1961-2003, my years of being jobbed, the world was their oyster, not so much in the manner of a tourist, although there was plenty of that, but rather in terms of working lives which came to be seen increasingly in a global context.

This was true for me during those years when I was looking for amusement, education and experience, some stimulating vocation and avocation, some employment security and comfort, my adventurous years of pioneering, my applying-for-job days, the more than forty years from 1961 to 2003. My resume altered many times, of course, during those forty plus years and is now, for the most part, as I indicated above, not used in these years of my retirement, except as an information and bio-data vehicle for interested readers, 99% of whom are on the internet at its plethora of sites.

This document, what I used to call a curriculum vitae or CV back in the 1960s, is a useful backdrop for those examining my writing, especially my poetry, although some poets regard their CV, resume, bio-data sheet, lifeline, life-story, personal background as irrelevant to their work. For they take the position we are not what we do or, to put it a little differently and a little more succinctly, "we are not our jobs." I could list many new uses after forty years of only one use--to help me get a job, make more money, enrich my experience add some enrichment to my life, etcetera. The use of the resume saves one from having to reinvent the wheel, so to speak. One doesn't have to say it all again in resume after resume to the point of utter tedium as I did so frequently when applying for jobs, especially in the days before the email and the internet. A few clicks of one’s personal electronic-computer system and some aspect of life’s game goes on or comes to a quick end at the other end of the electronic set of wires, as the case may be.

During those job-hunting years 1961-2003 I applied for some four thousand jobs, an average of two a week for each of all those years! This is a guesstimation, of course, as accurate a guesstimation as I can calculate for this forty year period. The great bulk of those thousands of letters involved in this vast, detailed and, from time to time, quite exhausting and frustrating a process, I did not keep. I did keep a small handful of perhaps half a dozen of all those letters in a file in the Letters: Section VII, Sub-Section X, Volume I of my autobiographical work, Pioneering Over Four Epochs. Given the thousands of hours over those forty years devoted to the job-hunting process; given the importance of this key to the pioneering venture that is my life; given the amount of paper produced and energy expended; given the amount of writing done in the context of those various jobs,(3) some of the correspondence seemed to warrant a corner in the written story of my life.(4)

It seemed appropriate, at least it was my desire, to write this short statement fitting all those thousands of resumes into a larger context. The things we do when we retire!(5)


(1). This involves reading, posting on the internet, developing my own website and writing in several genres, on average about 8 hours daily..

(2).My resume is only included with this statement when it seems appropriate, on request or in my autobiography.

(3) Beginning with the summer job I had in the Canadian Peace Research Institute in 1964, I wrote an unnumbered quantity of: summaries, reports, essays, evaluations, subject notes, inter alia, in my many jobs. None of that material has been kept in any of my files and, over 40 years, it amounted to literally millions, an uncountable number, of words and, I would estimate, some ten to twenty thousand documents of at least an A-4 page length.

(4) The Letters section of my autobiography now occupies some 50 arch-lever files and two-ring binders and covers the period 1957 to 2007. I guesstimate the collection contains about 5000 letters, emails and quasi-lettristic material. This does not include those thousands of job applications and their replies; the thousands of emails received and sent since about 1995; an unnumbered quantity of in-house letters and reports, inter alia, written at places where I was employed; nor the great bulk of essays, book reviews and written assignments churned out during my years as a student(1949-1988) or as a teacher/lecturer/tutor(1967-2005). I have kept, as I say above, about half a dozen to a dozen of these letters, these essays and what amounts to a collection of a type of literary memorabilia. As I say above, too, none of the approximately 10,000 documents I wrote in organizations which employed me in the years 1961 to 2003 have been kept.

Note: Since about 1990 thousands of emails have been sent to me and replies have been written but, like the job application, most have been deleted from any potential archive. For the most part these deleted emails seem to have no long term value in an archive of letters. They were deleted as quickly as they came in. Of course, there are other emails, nearly all of the correspondence I have sent and received since about 1990 to 1995 which would once have been in the form of letters, is now in the form of emails. They are kept in my letter-files. (See the internet site 'Baha'i Library Online' and the 'Personal Letters' section for an extended discussion of this aspect of my life: writing letters.)


That's all folks!




In addition to one of the many types of standard resumes found below, my Baha’i resume is also found here, as is a list of subjects I taught while lecturing in post-secondary schools and colleges. Once used to apply for jobs from the early sixties to the early years of the new millennium, this evolving document is now an archive that I update occasionally for internet use in these first years of my late adulthood, 2005-2007, age 60 to 63.


 A. My Ascribed Roles: grandson, son, nephew, cousin, father, step-father, uncle, step-grandfather, step-father, husband, male.

B. My Achieved Roles: writer, poet, essayist, author, journalist, teacher, lecturer, student and many others found in section 4 below at different times since beginning my employment life in 1961.


  1.1 Academic Qualifications

* Bachelor of Arts(Sociology)

McMaster University

Hamilton Ontario Canada 1966


*B. Ed.(Primary School Training)

Windsor Teachers’ College

Windsor Ontario Canada 1967


* MA(Qualifying Thesis)

University of Queensland

St Lucia Queensland

Australia 1988


1.2 Professional Qualifications

* Post Graduate Diploma in Education

Windsor University

Windsor Ontario Canada 1967


* Certificate of Integrated Studies

Education Department of Ontario

Toronto Ontario Canada 1970



1.3 Further Studies(Qualifications Incomplete)


* Advanced Dipoma in Education

University of Adelaide

Adelaide South Australia 1973

-comparative education unit


* Master of Educational Administration

University of New England

Armadale NSW 1975 to 1978

-comparative education, organization theory and practice, educational

administration, open education and history of education units


* Diploma in Personnel Management and Industrial Relations

Tasmanian College of Advanced Education

Launceston Tasmania 1980

-organizational behaviour-3 units


* Graduate Diploma in Multicultural Education

Armadale College of Advanced Education

Armadale NSW 1983

-language and society unit; presented paper at residential school.


* Graduate Diploma in Religious Education

South Australian College of Advanced Education

Adelaide South Australia 1984 to 1986

-Religious symbols and symbolism, sociology of education, the Bible

as literature, moral education, Islam and principles of religious education units.


1.4 Transcripts and Grades


* Transcripts are available on request, originals or copies.

* A summary of my academic record would read:

Matriculation(B), BA(C), Dip.Ed.(B), Post-Graduate Studies(2 distinctions, 5 credits, 1 pass(B) and 10 pass(C) grades.


1.5 Teaching Qualifications and Registrations


* Teaching Certificate(Primary) Windsor Teachers’ College 1967.

* Registered with the Primary, Secondary and Technical Teachers

Registration Boards of Victoria in the mid and late 1970s, resp.

* Granted permanency with DEVET (now Dept of Training and Employment) in Western Australia in June 1992.


1.6 Professional Memberships and Eligibility


* Secondary School Teachers Union of Western Australia: 1987 to 1999.

Union Branch secretary for four of those years at Hedland College and the Thornlie Campus of the Southeast Metropolitan College of Tafe

* Australian Association of Educational Administration: 1975 to 1976

* Australian Institute of Welfare Workers(eligible)




2.1 Articles and Reviews: Journals/Websites


1.*Essays, Interviews and Articles on the Internet at:

1.1 The Baha'i Academic Resource Library jonah@winterswebsorks.com. has several hundred items posted there, 2002-2006; and at

1.2 An estimated 2000 other sites containing several million words, 2001-2007.

2. * "A History of the Baha'i Faith in the Northern Territory: 1947-1997," Northern Lights, 32 Instalments, 2000-2003.

3. * Periodic Articles in "Newsletters," Regional Teaching Committees of the NSA of the Baha'is of Australia Inc., 1971-2001.

4. * Periodic Articles/Letters, Baha'i Canada and The Australian Baha'i Bulletin now The Australian Baha’i: 1971-2006.

5. * "Memorials of the Faithful," Baha'i Studies Review, September 2001.

6. * "Review of Two Chapbooks: The Poetry of Tony Lee," Arts Dialogue, June 2001.

7. * "Asia and the Lost Poems: The Poetry of Anthony Lee," Art 'n Soul, a Website for Poets and Poetry, January 2000.

8. * "The Passionate Artist," Australian Baha'i Studies, Vol.2, 2000.

9. * "Memorials of the Faithful," Australian Baha'i Studies, Vol.1, No.2, 1999, p.102 and upligting words.org, 2005-6.

10. * "Poetry of Ron Price: An Overview," ABS Newsletter, No.38, September 1997.

11. * "Thomas a Kempis, Taherzadeh and the Day of Judgement," Forum, Vol.3, No 1, 1994, pp.1-3. 

12. * "Forward", An Introduction to Occasions of Grace: Poems and Portrayals, Roger White, George Ronald, Oxford, 1993.

13. * "The Inner Life and the Environment", a paper presented at Murdoch University at the Baha’i Studies Conference in April 1990 and published in The Environment: Our Common Heritage, Monograph No.5, 1994, pp.118-131.

14.  * "The History of a Dream: A Tribute to Persistence", Office of Tafe Publication in Western Australia, 1988, pp.5-6.

15. * "Response", Dialogue, Vol.2, No.1, 1986, pp.3-4.

16. * "Homeward Bound", Dialogue, Vol.1, No. 1, 1985, pp.37-38.

17. * "Happiness", Herald of the South, Vol.11, 1985, pp.26-27.

18. * "Perspectives on Multiculturalism", Residential School Papers: May to July 1983, Centre for Multicultural Studies, Armidale CAE, pp.24-28.

19. * "Who Plays the Music in Your Dreams?", Dream International, 1983, Vol.1, No.3, p.31.

20. * "Consultative Decision Making", Northern News, Darwin, December, 1983.

21. "The Baha'i Faith: A Series of 4 Articles," Student Magazine, Ballarat College of Advanced Education, 1977-78.

  1. "The Baha’i Faith: 4 Articles," Tasmanian CAE Publication, Launceston, 1974.


 2.2. Articles and Reviews: Newspapers

150 articles of about 800 words each have appeared in the following newspapers and magazines in 1983-1986.

Katherine Advertiser.....150,000 words

Katherine Times...............2000 words

Barkley Regional................300 words

Launceston Examiner.........300 words

The Tasmanian...................300 words

The Northern News ............300 words

Cosmos..............................500 words

Zirius..................................500 words

Ballarat CAE......................2500 words(5 articles)

Newspapers on Internet.....20000 words

2.3 Online 2.3.1 Newspapers and 2.3.2 Journals

In 2005 I began posting items at 2.3.1 online newspapers and now have postings at:

  1. The Austin Chronicle
  2. The Boston Globe
  3. The Bangkok Post
  4. Dallas News
  5. Madison Wisconson
  6. Kansas City Star
  7.  Christian Science Monitor
  8. Seattle Times

9. The New York Times


11. The Australian


2.3.2 Online Journals

1. International Viewpoint

  1. Persian Journal
  2. Career Journal
  3. The Canadian Poetry Association
  4. World Chronicle
  5. Contemporary Literature
  6. European History
  7. Medieval History
  8. Writers in Touch
  9. Arkansas Poets Society
  10. Dream Journal


2.4 Online Message Boards, Blogs and Forums:

Approximately 1000 online sites.

2.5 Poetry

Poetry published in the following publications:

1. Artgender

2. The Southern Gazette

3. Herald of the South

4. Katherine Advertiser

5. four W No.6: Selected Works-Charles Sturt University

6. The Southern Gazette

7. Australian Baha’i Bulletin

8. The Liquid Mirror 

9. Baha'i Canada

10. ABS Newsletter

11.Australian Baha'i Studies Journal

12.World Order: Anthology

13.Renison Bell Monthly Newsletter

2.6 Booklets of Poetry:

2.6.1 Complete: Unpublished:

60 booklets of poetry: 100-120 poems per booklet, written from 1980 to 2007, over 6000 poems.

2.6.2 Online Poetry Sites

1. An estimated 300 magazines,journals, websites, message boards and blogs on the Internet devoted primarily to writing, literature, poetry, inter alia.

--See my website at: 'Endgame' after hyperlink 42 for a short list

2.6.3 Web Sites:

1. Several million words in several genres: essays, narrative, interviews, book reviews, poetry, letters, emails and a wide range of postings and responses to the writing of others are located at over 2000 websites on the Internet. See the 2nd edition of my website(http://www.users.on.net/~ronprice/)at the link 'Endgame', after site #42, for a list of many of these sites.

2. A comprehensive list is available under separate cover at ronprice9@gmail.com. This list, more of some 85 A-4 pages, of ‘internet sites’ is available on request, if required/desired.


2.7 Manuals and Study Guides:

* 25 in-house training manuals in the management studies program for Hedland College and the Open College of Tafe in Katherine in the Northern Territory.(70 page average length of each manual: 1982-1986)

* 60 study guides for the Perth Campus, CMC and the Thornlie Campus, SEMC in a wide range of General Studies/Human Service subjects.(40 page average length: 1988-1999)

* 6 manuals for classes at The School for Seniors in George Town: 1999-2005.

(see the list of subjects taught in Appendix B below)

2.8 Books, Essays and Letters

2.8.1 Books Complete: Published:


* The Emergence of a Baha'i Consciousness in World Literature: The Poetry of Roger White. This is a collection of essays written from 1988 to 2002: 80,000 words.

* Published by Juxta Publications, The Baha'i Academics Resource Library. Also available as an ebook at Lulu.com. Hard copy in 1 volume available at Lulu.com

* Pioneering Over Four Epochs: An Autobiographical Study and a Study in Autobiography, 5th edition, BWCL, 2500 pages: 4 volumes in hard copy at Lulu.com(currently being reviewed by NSA of the Baha’is of Australia, Inc.)

      1. Books Incomplete: Unpublished:

12 attempts at a novel in the years 1983 to 2005. Longest single attempt 30,000 words.

2.8.3 Essays Complete: Unpublished:

* 1979-2007--an autobiographical collection of over 200 essays.

2.8.4 Essays Complete: Published:

* Essays 1977-2007: A collection of 300 essays, an estimated 200,000 words, by an international pioneer in Australia in the third, fourth and fifth epochs.

2.8.5 Letters Complete: Unpublished:

* 1957-2007. A collection of 50 volumes of letters and emails to and from a pioneer in the Baha’i community, an estimated 5000 letters.


2.9 Collections of My Poetry in Libraries:

1. Baha'i World Centre Library, Baha'i World Centre, PO Box 31 001, Haifa Israel: 5000 poems.

2. Canadian National Baha'i Centre Library, 7200 Leslie Street, Thornhill, Ontario, L#T 6L8 Canada, 300 poems.

3. Australian National Baha'i Centre Library, Sydney, Australia, 300 poems.

4. Regional Baha'i Council of Tasmania, PO Box 1126, GPO Hobart, Tasmania, 7001, Baha'i State Library of Tasmania, Hobart, 300 poems.

5. Baha'i Centre of Learning Library, C/-LSA of the Baha'is of Melville, PO Box 628, Applecross,Western Australia, 6153, 200 poems.

6. Local Spiritual Assembly Library of the Baha'is of Burlington, Ontario, Canada, 300 poems.

 7. International Pioneer Committee of the National Spiritual Assembly of the Baha'is of Canada, 7200 Leslie Street, Thornhill, Ontario, L3T 6L8, Canada, 120 poems.

8. Local Spiritual Assembly of the Baha'is of Brighton, PO Box 553, Brighton, South Australia, 5048, State Baha'i Centre Library, Brighton, S.A., 120 poems.

 9. Local Spiritual Assembly of the Baha'is of Canberra, 18 Hichey Court, ACT, 2611, Baha'i Centre Library, 120 poems.

10. Baha'i Council of the Northern Territory, PO Box 2055, Humpty Doo, NT, 0836, 100 poems

11. Baha'i Council of Victoria, Knoxfield, Victoria, 3182, 100 poems.

12. LSAs of Belmont, Launceston, Ballarat, Darwin: hold 'some of my poetry' in their archives, 100 poems.

13. The Afnan Library, c/-George Ronald Publishers, 24 Gardiner Close,

Abingdon, Oxon, OX14 3YA, England has a CD of some 200,000 words.

14.LSA of the Baha’is of Toronto Ontario, 288 Bloor Street West, Toronto Ontario, M5S 1V8, Canada, 100 poems.

15.The Baha’i Community of Iqaluit, Iqaluit, NWT, Canada, 100 poems.

16.The Spiritual Assembly of the Baha’is of Hamilton, PO Box 57009, Jackson Station, Hamilton, Ontario, L8P 4W9, 300 poems.

17.Booklets of poetry to other communities and institutions are also planned into the future.


2.9 Books in Traditional and Cyberspace Libraries:

1. The Emergence of a Baha'i Consciousness in World Literature: The Poetry of Roger White, in the Afnan Library, a 'deposit library' Administered by the National Spiritual Assembly of the Baha'is of the United Kingdom, April 2003.

2. The same book is in the 'Baha'i Academics Resource Library'. See http://bahai-library.org/books/white; and at Juxta Publications. See http://juxta.com/

3. I have been given approval to publish this book by the National Literature Committee of the National Spiritual Assembly of the Baha'is of Canada. Juxta Publications has put it on their site at: http://juxta.com/

4. Pioneering Over Four Epochs: An Autobiographical Study and a Study in Autobiography, BWCL, 2004; is available, in part, at eBookMall and at Lulu.com: hard cover in 4 volumes(not available yet).

2.10 Essays in Libraries:

1.The Baha'i World Centre Library, 50 essays-1994.

2. Various internet sites: too many to list here.

2.11 Radio Programs and Interviews:

2.11.1 Interviews: Interviewed on eight occasions in eight cities and towns in Australia from 1974 to 1995 on the subjects of (i) education or (ii) the Baha'i Faith. Each interview 15 to 25 minutes.

2.11.2 Programs: Presented 150 half hour programs on City Park Radio in Launceston for the Launceston Baha'i Community: 2000-2005.



3.1 Pre-Apprentice, Apprentice, EPUY, PEP and Youth Training Programs(15 to 25 year old students):

 * Wide range of programs in these areas beginning in 1982:

-Open College of Tafe in Katherine 1982-1986

-Hedland College 1986-1987

-Perth Campus/Balga Campus 1988

-Thornlie Campus 1989-1999


3.2 Other Post-Secondary Institutions: Full/Part/Time/Volunteer(F/P/T)


 *George Town School for Seniors Inc 1999-2005(Volunteer)

*Charles Sturt University 1995(July to October)(F/T)

* Tasmanian CAE 1974 and 1979(F/T)

* Ballarat CAE 1976-1978(F/T)

  * Deakin University 1977(external studies lecturer)(P/T)

* Whitehorse Technical College 1975(F/T)

* University of Tasmania 1974(external studies lecturer)(P/T)


3.3 Courses Taught

During the years 1980-1981 I did not teach. Of the thirty-one years, 1974-2005, I taught full-time for 22 and as a part-time tutor for 7. I taught in the post-secondary institutions listed above; I taught some ninety differently named units of study in the humanities and social sciences. The list is too long to sight here; I have included it in appendix B below. The list includes the following general categories:


* communication studies

* social sciences

* welfare studies/human services

* education studies

* matriculation studies

* public relations/media studies

* creative and business writing

* special education programs for

* (a) indigenous people and (b) seniors

(See Appendix B below for list of subjects taught)


3.4 Primary and Secondary School Teaching Experience:

A. Primary:

1. Sir Martin Frobisher School, Frobisher Bay, NWT, Canada,1967/8.

2. Cherry Valley Primary School, Cherry Valley, Ontario, 1969/70.

3. Picton Primary School, Picton, Ontario, Canada, 1970/1.

4. Whyalla Primary School, Whyalla, South Australia, 1971/2.


B. Secondary:

1. Eyre High School, Whyalla, South Australia, 1972/3.

2. Para Hills Secondary School, Para Hills, South Australia, 1973/4

3. Oakwood Education Trust, Launceston Campus, 2001.




(non-teaching experience)


A. Summer and/or Short Term Jobs: (each 5 months maximum)


* Kitchen-Assistant, A&W Root Beer Co., Aldershot, Ontario, 1960.

* Packer, Shell Oil Company, Hamilton, Ontario, Canada, 1961.

* Driver-Assistant, Dundas Slot-Machine Company, Dundas, Ontario, Canada, 1962.

* Data Processing/Storeman & Packer, Firestone Tire and Rubber Corporation, Hamilton, Ontario, Canada, 1963

* Cash-Register Clearance, T. Eaton Company of Canada, 1964

* Repairman/Assistant, Bell Telephone Co of Canada Ltd., Hamilton, Ontario, 1964

* Abstractor, Canadian Peace Research Institute, Dundas, Ontario, Canada, 1965

* Electrician's Assistant, Stelco of Canada, Hamilton, Ontario, Canada, 1965

 * Driver/Salesman, Good Humour Company, Hamilton, Ontario, Canada, 1966

* Clerk, Motor Vehicle License Branch, Dept of Transport, Brantford, Ontario, 1967

* Systems Analyst, Bad Boy Company, Toronto, Ontario, Canada, 1968

* Security Work, International Security, Toronto, Ontario, Canada, 1968

* Youth Worker, Resource Centre Association Inc., Launceston, Tasmania, 1979

* Journalist, ABC Radio, Launceston, Tasmania, 1979

* Editor, External Studies Unit, Tasmanian C.A.E., Launceston, Tasmania, 1979


B. Full Time Jobs:(each 2 to 4 years)


* Maintenance Scheduler, Renison Goldfields P/L, Zeehan, Tasmania, 1981-1982

* Adult Educator, Tafe, Katherine, Northern Territory, 1982-1986

* Public Relations Officer, Hedland College, South Hedland, WA, 1986-1987


C. Casual-Recent-Volunteer Work:(1997-2004)

* Research Assistant, Recreation Network Inc(disability services) Subiaco, WA, 1997

* Presenter of Programs, City Park Radio, Launceston, 2000-2003.

* Tutor/President, George Town School for Seniors, Inc., George Town, Tasmania, 1999-2005.




* Writing: as outlined above for details.

* Reading and music : 1962-2006. Deailed statement available if desired.



* Member of a singing group in George Town, 2001-2005.

* Public Speaking Assessor, Rostrum, Katherine, NT : 1984/6

* Member of the Lions Club, Zeehan Tasmania : 1981/2

* Member of fitness centres in Melbourne(1975-6) and Ballarat(1977-78);

Perth(1989-99) and Launceston(1999-2003)

* Member of baseball and hockey teams in Burlington: 1953/4-1962

* Member of the Baha’i Faith : 1959-2007

(see Baha’i resume below for details)

* I was a member of many groups during the fifty year period 1955-2005. I was associated with or worked as a volunteer in: (a) The George Town School for Seniors, (b) City Park Radio in Launceston and (c) several other clubs and associations like (I) Cubs, (II) Formal discussion groups in educational institutions as a student and (III) unnumbered Groups as a teacher.





6.1 If required, I will supply transcripts, references and testimonials in relation to many of the above positions as well as references for my recent time in Tasmania, 1999-2005, where my work has been as a volunteer. I have not required any of these documents in the last decade, since 1996.

6.2 Samples of my writing are also available, if requested. I havea portfolio of my writing work in many forms, genres and layouts as suited to the needs of the groups and individuals making the requests.

6.3 In July 1999 I ceased full-time employment as a lecturer-teacher. May 2001 I went onto an Australian Disability Pension and I no longer applied for full-time jobs. Three years ago, in late 2003, I applied for my last part-time job. In May 2005 my work in volunteer organizations also ceased with the exception of work done within the Baha’i community. Now at the age of 63 I devote myself full-time to writing.


* a bio-data sheet can be found below in Appendix A.

* a covering letter may be included if relevant

* a list of subjects taught can be found in Appendix B


Ron Price George Town

Tasmania June 7th 2007





GIVEN NAMES Ronald Frederick


ADDRESS 6 Reece Street George Town Tasmania Australia 7253








CONTACT ronprice9@gmail.com


TELEPHONE (03) 63824790



I applied for some four thousand jobs during the 42 years: 1961-2003. During

two of those years I was ill and/or hospitalized and could not work: 4000 job

applications in 40 years is an average of two every week for 40 years--from

grade 11 to my 60th year.



Manic-depression/bi-polar disorder: treated

--separate statement available if desired


AGE 63


REFEREES Have not used drawn on any referees in the last decade,

1996-2006. Can provide names, if required.

(F/T,P/T & Volunteer Work)



I have been a member of the Baha’i Faith for forty-seven years:




LITERACY Yes Windows 95; Word 97





PHOTO Digital photo available on electronic transfer, if desired.







The list below outlines the ‘subjects’ taught between 1974 and 2005: 29 years.

I did not teach in the years: 1980-1981.


  1. Hedland College: Acting Lecturer in Management Studies: 1986-1987
  2. Katherine Open College of Tafe: 1982-1986


    Interpersonal Skills A

    Interpersonal Skills B

    Performance Appraisal

    Negotiating Skills A

    Negotiating Skills B

    Conflict Resolution A

    Conflict Resolution B

    Introduction to Management

    Club Management

    Time Management


    Interview Techniques

    Public Speaking

    Interview Techniques

    Consultation Skills

    Letter Writing and Report Writing A

    Letter Writing and Report Writing B

    Supervision Skills

    Aboriginal Administrator Training Officer Skills

    Creative Writing(Adult Education)

    Sociology(Adult Education)


  3. Thornlie Campus of the SEMC and Perth Campus of CMC:(1988-1999)


Communication Core(Certificate 3)

Communication 1(Diploma)

Business Communication 1A(Diploma)

Business Communication 1B(Diploma)

Ancient Greek History TEE

Ancient Roman History TEE

Modern History TEE

Politics TEE

English Literature TEE

English TEE

Traditional Culture and Modern Society(Anthropology)

Framework of Australian Society(Economics)

History of Ideas

Australian Government and Legal Systems

Philosophy 1 A

Philosophy 1B

General Psychology

Commercial and Civic Principles

Interpersonal Study and Work Skills 001

Interpersonal Study and Work Skills 002

Society and Culture(Sociology)

Life Skills 1B(guitar)

Recreation 2(Certificate 2)

Social Science Introduction

Welfare Practice 1A

Welfare Practice 1B

Welfare Practice 2A

Welfare Practice 2B


  1. Thornlie Campus: 1994-1999


In these three programs: Human Services Certificate 3

Welfare Studies Certificate 4

Human Services Diploma(5)

I taught the following subjects:


Welfare Communication (4)

Introduction to Human Services(3)

Dealing With Conflict(3)

Family and Community(3)

Workteam Communication(3)

Service Provision and Practice(3)

Study Skills(3)

Recognition of Prior Learning(3)

Human Development 001(3)

Human Development 002(3)

Field Placement(3), (4) and (5)

Field Tutorial(3) and (5)

Managing People: Training and Development(5)

Managing Group Problem Solving and Decision Making(5)

Sociology for Human Service Workers(5)


D. Engineering, Applied Science and Social Science Students at the Ballarat College of Advanced Education 1976-1978:


Social Science(Applied Science: Engineering)(BSc)

Social Science(Applied Science: Geology)(BSc)

Social Science(Social Science)(BA)

Australian Media(Social Science)(BA)

Sociological Theory(Teacher Trainees: Secondary)


E. Whitehorse Technical College: 1975-1976


Behavioural Studies(Library Technician Trainees)(Cert.3)


F. Tasmanian CAE: 1974:


Language in Use(Linguistics)

Introductory Psychology

Human Relations

Sociology of Art

Individualized Learning



G. Thornlie Campus of the SEMC: General Studies: 1989-1998:


Writing Plain English

Writing Workplace Documents

Presenting Information

Presenting Reports

Workplace Communication

Quality Team Management

Job Seeking Skills

Communication and Industrial Relations

Managing Effective Working Relationships

Managing and Developing Teams

Field Experience in Community Services

Work Experience in Job Train Programs


H. The George Town School of Seniors Inc: 1999-2005



Creative Writing


Social Sciences






The outline below is a brief sketch only. No attempt is made to list all the activities in fifty-four years(1953-2007) of my association with and membership/service in the Baha’i community. Also, after more than fifty years, the memory gets somewhat rusty and the occasional detail below may not be accurate; for this reason and others I have tended to generalize rather than specify the particular tasks and their respective occasions-although I think I have provided a good balance between specificity and generality.


I would think, in the vast majority of cases, though, the information is correct and accurate. This statement has been used occasionally when applying for positions somewhere in what has become a vast network of service situations/institutions around the globe both within and outside the Baha'i community.


  1. PRE-YOUTH: Burlington Ontario : 1953-1959

YOUTH: Burlington/Dundas Ontario: 1959-1963




LSA of the Baha’is of Windsor: 1966/7: vice-chairman

LSA of the Baha’is of Toronto: 1969

LSA of the Baha’is of Whyalla: 1972: secretary

LSA of the Baha’is of Gawler: 1973: chairman

LSA of the Baha’is of Ballarat: 1976-78: chairman/secretary

LSA of the Baha’is of Launceston: 1979: publicity officer

LSA of the Baha’is of Stirling: 1988: secretary

LSA of the Baha’is of Belmont: 1989-1999: chairman/secretary for 7 of these years




Frobisher Bay NWT: 1967-68

King City Ontario : 1969

Picton Ontaro : 1970-71

Whyalla South Aust : 1971

Launceston Tasmania 1974

Kew Victoria : 1975

Smithton Tasmania : 1979

Zeehan Tasmania : 1980-82

Katherine NT : 1982-86

South Hedland WA : 1986-87

George Town Tas : 1999-2006(until further notice)




See my resume above in section 24 (v) (a) of the 2nd edition of my website, Pioneering Over Four Epochs, for details.




  1. LSA and Group Committees:


The list of committees during the 19 years of service on LSAs and another 22 years in Registered and Unregistered Groups and as an isolated believer(1 year) is partly too long to recount and partly beyond the scope of my memory after all these years. I do not recall serving on any committees in the five year period 1959 to 1964, nor since May of 2005.


  1. Regional Teaching Committees and National Committees:


  1. RTC of Northern Tasmania : 1974
  2. RTC of the Northern Territory : 1984-86

3. National Community Development Committee: 1976-77


5. Service as an Assistant to the Auxiliary Board: 1986


  In the Northern Territory in 1986 for a few months before moving interstate.


6. Pioneer Service:


  1. Homefront: Canada : 1962-1971
  2. Overseas : Australia: 1971-2006


7. Teaching Work:


It is very difficult to quantify one’s teaching work and the accomplishments of some fifty years of teaching both as a pioneer(1962-2006), as a new Baha’i in my home town for three years(1959-1962) before pioneering and the several years of early contact through my mother and father with this new Faith(1953-1959). But, given the importance of this part of Baha’i life, the following activities could be listed as areas of contribution relevant to the teaching work:


7.1 Working on LSAs, Groups and Committees;

7.2 Writing:

7.2.1 essays and poetry for magazines and journals

7.2.2 essays and poetry given to individuals;

note: -some of this is kept at the Baha’i World Centre Library(BWCL)

-the rest I have on file at home

7.2.3 Giving talks/presentations/interviews

7.2.4 Working as a teacher in educational institutions;

7.2.5 Moving to many towns and states where few or no Baha’is have lived;

7.2.6 Moving to another country at crucial point in a Plan as a pionewer;

7.2.7 Entering into various forms of activity to interest the local people; -festivals and other public events, social programs and musical events,

-media programs and local organizations; a list too long to mention.

7.2.8 Promoting the Baha’i Faith through various forms of advertising such as:

- putting up posters, an estimated 4000.

-doing letterbox drops, an estimated 7000

-placing ads in newspapers, radio stations, TV stations and magazines, an

estimated 1000, and

-being interviewed on radio, eight radio appearances

(one on cassette tape; one on mini-disc and sent to the BWCL).

7.2.9 Going on unnumbered travel teaching trips from home communities/localities

to extension goals, towns which were not goals and overseas as a pioneer; &

7.2.10 Giving poetry readings in both Baha’i and non-Baha’i settings.


8. Consolidation Work:


It is also difficult to define one’s contributions to the consolidation work over this same time period of 53 years. Again, some attempt is made below, given the importance of consolidation during these years of the ninth and the tenth stage of Baha’i history: 1953-2006. I would like to list the following as part of my contribution to the consolidation work:


  1. Work on the Baha’i institutions listed above taking many forms—too extensive to list here;
  2. Writing, as listed above and requiring no more description;
  3. Writing booklets of poetry which I think have and will have a consolidation potential in the years ahead since they provide a rich base of comment on the several decades of Baha’i experience in these epochs; and
  4. Several of the activities listed above under ‘teaching’ which also had a consolidation function.


9. Other Forms Of Work in the Baha’i Community:


In a lifetime of service in this emerging world religion one does a great deal. This section has been opened to include items not covered in the above and will be elaborated upon in the years ahead.


10. Concluding Statement:


The above sketch, or Baha’i resume as I call it, has been written to provide an outline of my activity in the Baha’i community since 1953 when my mother joined this emerging world religion and I was still a child and since 1959 when I joined the Baha'i Faith at the age of 15. This sketch is concerned more specially with the years since 1962 when my pioneering life began and 1966 when my service in Baha'i Administration started in Windsor Ontario.. This statement needs to be read in conjunction with: (a) my professional resume above--which I used for many years when applying for general employment positions; (b) my more than 6000 poems--which is part of a larger work entitled Pioneering Over Four Epochs containing: journals, poetry, letters, book reviews, photographs, tapes, notes and narrative written over 44 years: from 1962 to 2006—an estimated five million words.

Some 5000 of my poems were sent as a gift to the BWCL in celebration of the wondrous efflorescence that is the Baha’i Project on Mount Carmel. An 800 page autobiography by the same title was also sent to the BWCL in 2004. This statement, like my professional resume, was once used when applying for positions in the embryonic global Baha’i Administrative Order. Now it is only used on the internet, when relevant, at various websites in connection with a host of subjects.


Ron Price


Updated to 24/3/07.