Famously saying "You can **** me as soon as you like, but you cannot stop the emancipation of women!"
Tahiríh, known as the Pure One, was a follower of the Báb and one of the Letters of the Living. She was the only female Letter of the Living, and the only one to not actually meet the Báb in person.

Two of my favourite songs at the moment are called 'Superposition', and they give me a sense of synaesthesia, but not in the conventional sense of the word. More like an experiential or nostalgic synaesthesia, which is common for most people when they listen to music.
Both the artists come from a background different to the country they were born in. I recognise how I always try to make my accent pronounced when I am in unfamiliar territory, or if I feel like I want to be accepted. It is an interesting concept to consider.
I am reflecting a lot on what it means to be a minority by appearance, being Black or Asian in today's world even if you are born in a dominant first-world country. I am Iranian by ethnicity, but do I still fit in? I believe deeply in the oneness of humanity, and it's often minorities who desire that more than those who already have a sense of belonging.

The purpose of this poem is to represent a paradoxical life. Attempting to be mindful in a world where it can seem inherently mindless. You can choose to read this poem as merely mindful, by focusing on the first lines of each stanza, or merely mindless, by focusing on the second. It reads very differently each time.

The Báb was the Herald of Bahá'u'lláh the founder of the Bahá'í Faith. The Zanján Upheaval comes from stories of the Dawnbreakers. Opposing the Báb's new Revelation about the idea of the Promised One, it was a ****** battle killing many of His followers in a village called Zanján, Iran.
This particular sonnet focuses on a key individual who sacrificed his life, Hujját whose original name was Mullá Muhammad Alí. He was an ecclesiastical renowned for his knowledge who eventually came to recognise and accept the Báb's teachings upon investigation. The end, prior to his own martyrdom, his child and wife died due to a cannon striking the home which they stayed. This was because the Iranian clergy and Shah opposed his belief in the Báb. His words were:
“The day whereon I found Thy beloved One, O my God,” he cried, “and recognised in Him the Manifestation of Thy eternal Spirit, I foresaw the woes that I should suffer for Thee. Great as have been until now my sorrows, they can never compare with the agonies that I would willingly suffer in Thy name. How can this miserable life of mine, the loss of my wife and of my child, and the sacrifice of the band of my kindred and companions, compare with the blessings which the recognition of Thy Manifestation has bestowed on me! Would that a myriad lives were mine, would that I possessed the riches of the whole earth and its glory, that I might resign them all freely and joyously in Thy path.”

Bahiyyíh Khanúm was Mirza Husayn Alí's (Bahá'u'lláh's) daughter, younger than Abbas Effendi (Abdu'l-Bahá). Born in 1846, she followed her Father through all the exiles to Adrianople, Constantinople, and more. She was known for her grace, kindness, forgiveness, amongst many other spiritual qualities despite all the hardships she faced with her family.
Her story is fascinating and inspiring as a woman renowned in the Bahá'í world, much like Táhirih, and other female religious figures like Mary, Fatima and so on.