The World Wide Interconnectedness Today Education Essay

The World Wide Interconnectedness Today Education Essay The notion of globalisation and citizenship are the two areas that always been debated long time ago. If we look at the idea itself, it is not new and both are the concepts that always compete each other as it involve the among other things arguments about politics, identity, rights, equality, inequality and so on. However, the term globalisation was first used in 1960s which based on the idea of bringing the world together. In other words, it means every person in the world is the citizen of the world, who has the status and rights of citizens but on a global context rather than city or nation state basis. In reality, globalisation has took place long time ago especially in the term of communication which we sometimes fail to see them as a form of globalisation for instances international time zones, adoption of Gregorian calendar, adoption of seven days a week and international telegraphic and signalling codes. However, the idea of globalisation started to rise and increasingly deb ated in the latter part of the twentieth century, when the citizens are urged to think globally and to act locally. It is the mindset that presents globalisation as something new and dominant. It is also inevitable process of development by individual human which emphasises on the free of individual choice. There are a lot of definitions and point of views on globalisation. Giddens (1990, p.64) describes globalisation as the intensification of worldwide social relations which link distant localities in such a way that local happenings are shaped by events occurring many miles away and vice versa. This means that what shapes the locals nowadays may be influenced by the occurring events from different part of the world, resulted from the event of globalisation. In this day and age, the information is very easy to spread. If we look back 20 to 30 years ago, this might be so impossible but with the help of information technology and internet, the world is seemed as being at our fingerti ps. I quite agree with how Giddens defines the term globalisation. In my point of view based on what Giddens statements, globalisation is things that change our everyday life which we cannot see because it is a hidden process which the effects mostly can come out in long term. However, I believe that it is inevitable, can affect us positively as well as negatively. Refer back to the definition that Giddens come out, positively, poor and underdeveloped countries has started to open their eyes and slowly they can see how outside world looks like. Rich and developed countries start to see how the unlucky sides of the world and help them to lighten their burden for example in Africa and Palestine. This is good as what shapes humans social relations with others can be the situation that happens miles away from them. Globalisation has significant impacts on educational policies, structures and practices in countries around the world, though these have been differentially experienced. The driving forces of these changes in education have been economic, political, technological as well as cultural. One of the obvious changes is the global citizenship education which lots of countries in the world adopt this in their education policies and practices. In England, Citizenship Education became part of the English primary schools National Curriculum in September 2000. It is then introduced across the curriculum in secondary schools from September 2002 and will include a global dimension (QCA, 2000). The key concepts of global citizenship are said to include the idea of sustainable development, social justice and the concept of interdependence enhanced by globalisation. It also involves of understanding conflict and conflict resolution, human rights as well as responsibilities (Globalisation and Citizens hip edu. Jack demaine). There are lots of critiques on global citizenship education as a new reform of education. However, many beliefs that national citizenship is now being weakened and a new reform of education are necessary to cope with the developing world nowadays. Global citizenship education is said to be concerned with specific issues and underlying values and attitudes. It urged people to think and use their brain by questioning and exploring their own and others values within community and different parts of the world. It encourages people to think and act globally, making them to see themselves as growing up in the global context, no more thinking only in their society and nation state. In fact, there is emphasises on the global dimension to the food they eat, the clothes they wear, other pupils from different parts of the world in their schools and community (Brownie, 2001). Basically, global citizenship curriculum is designed to develop students knowledge and understanding globally. During the participation, their skill of enquiry and communication will be developed and responsible action appropriate prior to their age will be involved. The requirements are to be met in a variety of ways across the curriculum and also will be embedded in teaching methodology and school ethos (Jack Demaine). Skills, knowledge and understanding of the key concepts of global citizenship education can be developed across the secondary curriculum in many subjects areas such as PSHE and citizenship session. In subject areas such as Science, Mathematics, and English, the knowledge and understanding can be developed through the topics, methodology, activities as well as relation to the appropriate concepts. For example given by Demaine (2002), in English, students may compare the reporting of a world issues in different newspapers, and on the Internet, and critically assess the reports for bias and varying points of view. While in Mathematics, concepts such as mean, mode and median can be used to investigate average wages around the world. World trade, the idea of fair trade as well as the impact of global relations on the lives of individuals along a trade route can be explored in subject Geography. In addition Walkington (1999) demonstrates how geography and global citizenship education both have complimentary aims and provides detailed accounts of classroom strategies which have been used by the teachers that have successfully taught global citizenship through subject Geography. She then agrees that students can acquire appropriate useful knowledge, skills and understandings through the enquiry-based, participatory approaches to citizenship education. Gilbert (1996) argues that students appear to be well disposed to discussion around the question of the environment. In global citizenship education module, particular emphasises is given to United Nations Agenda 21, an environmental plan of action to be taken globally, nationally and locally by organisations of the UN and national governments. Students can develop awareness on the global issues and deeply understand the concepts. Sustainable development, one of the well-known issues increasingly debate globally is one of the key topics discussed in global citizenship education. Students can be encouraged to explore the local action in response to global issues by investigating local plans and priorities for sustainable development. In this module, they can learn and understand the ideas of sustainable development work and their effect on different aspects of local and national government planning and policy decision. Teachers are encouraged to collaborate in order to help students t o learn how citizens can contribute to local decision that will influence their environment and lifes quality. Additionally, the concept of global citizenship education has been linked with the offer of helping humanity. Students are increasingly aware about the human rights, social justice and global issues such as war and peace. Some secondary schools in certain countries like England have already developed their global citizenship curriculum by becoming involved in long-term projects and school-linking particularly in the EU (Demaine, 2002). They have developed strong citizenship elements within their school ethos, policies and curriculum. Some schools also encourage their students to take part in decision-making on anti-bullying and anti-racism policy. However, there are questions to be answered about the possible effectiveness of school-based citizenship education programme. The effectiveness depends on the teacher and the students, as well as school institutions itself. It is essential to motivate teachers that teach the programme by providing enough professional training and excellent materials for the teaching. For the students, the lesson should be integrated with fun and interesting activity whilst the aims of the teaching still can be achieved at the end. Looking at the differences in developed and underdeveloped countries, global citizenship education takes place mostly in school in develop countries. This education programme still seems strange in underdeveloped countries, making that it only benefits by the rich people in rich countries. People in poor countries still left behind and in my point of view, this idea of global citizenship education only cater certain kind of people, leaving behind the basic intention of globalisation, that is bringing the people around the world together. In my point of view, global citizenship education is a good approach to increasingly interconnected world we live right now. Globalisation is an issue that does really exist and despite the fact that I aware that I hold the view of negative things about it, it may come with positive things too. In fact, I really support the implementation of global citizenship education in most countries as it opens up students mind on the global issues, encourage them to address global issues such environmental and war, as well as preparing themselves for global challenges of the future. Long time ago, education is believed to be concerned mainly in producing people with knowledge and skill and their well-being. Education can only affordable by high class and high status people. Later then, as political systems and boundaries and demarcation lines differentiating one country from the other were identified, it can be clearly seen that there was governments involvement in education through the establishment of the public schools. The reason for such an involvement seen by the government was to have a good grip of its citizens. Having held on its citizens, the government was able to have a common ideology inculcated and transferred to its citizens. The same concepts have been applied to the implementation global citizenship education, but in different perspective obviously. The idea and concept of globalisation is delivered and transferred to the people across the world through education. It was thought as the means to enhance the individuals cohesiveness with others gl obally. Such an effort is expected to bring unity among citizens across the world, for having a common goal in the hearts and minds of its citizens. Looking at how globalisation is so powerful in influencing people in various types of field such as economic and political, it also has its strength in affecting the education across the world. One of the obvious effects of globalisation is the emergence of technology-mediated learning which has revolutionised the teaching and learning process. In the era of information technology, explosion of knowledge and information helps the globalisation in term of education. The invention of computers, internet and technology-mediated learning such as through the use of CD, webpage and so on helps in the spreading of information and knowledge to millions around the world. Compare to 10 to 20 years ago, it is difficult to access knowledge and information from outsides, and more dependable on limited books and journals available in local libraries. Nowadays, through online and digital libraries, people especially researchers and educationalist can get access to information and knowledge from boo ks and research works done in the other parts of the world without having the need to travel to the required places. This certainly important as it make the access to education easier and save so much time to do the work. In addition, through the use of the internet, distant learning is now possible and accessible. People especially students can access knowledge twenty-four hours in a day and learn anytime they want to, without having to attend the lectures in the lecture halls. In fact, in completing this course work, I do not have to travel around the world to see how the process of globalisation takes place. Searching information from online journal articles and books internet has already helped me a lot to make progress in this work. Naturally, any invention and development has its positive and negative sides. Although this scientific and innovative way of learning has made people lives a lot easier and better by getting access to knowledge and information fast and efficient, we still can see the downsides of this situation. People have becoming more isolated from the world they use to share with others. They made people learn in a more personalised way in which the effect can be seen through the cut off interaction with the community and society around them. In fact, it drives them more towards achieving success and material gains for the benefit of individual rather than for society. Fromm (1995) has predicted this effect of the globalisation on human individuals a long time ago and he states that: Modern man is alienated from himself, from his fellow men, and from nature. He has been transformed into a commodity, experiences his life forces as an investment which must bring him the maximum profit obtainable under existing market conditions. (Fromm, 1995, p. 67) From the quotes, it is obviously similar to what happen nowadays. People believe that they have developed educationally and economically, and feel confidence that they are being modern enough. They slowly isolate themselves from their society and surroundings. Anything they have done focused and aimed more on gaining maximum profit for them. Another aspect that is missing in the personalised form of learning is the interaction with the teacher and lecturer. Face-to-face interaction during teaching and learning between teacher and students is significant to the students. This is because they can get acquainted with the teacher by physically being present in front of him. In addition, information and knowledge can be more meaningful when they are properly explained by the teacher. Unlike online and distant teaching programme, even though it is easier in terms of accessibility, certain kind of things such as understanding of the knowledge may be difficult to obtain. This might be becaus e of lack of tangible communication where body language, tone of voice, personality, and emotion are absent in virtual learning. Moving along the process of globalisation, education is seen as a tool of human capital development. Economists view education as both consumer and capital good because it offers utility to a consumer and also serves as an input into the production of other goods and services. Human capital theory emphasises how education increases the productivity and efficiency of the workers by increasing the level of cognitive stock of economically productive human capability which is a product of innate abilities and investment in human beings. The provision of formal education is seen as a productive investment in human capital, which the proponents of the theory have considered as equally or even more equally worthwhile than that of physical capital (Olaniyan and Okemakinde, 2008, p. 158). One of the most obvious examples of the application of human capital theory is that there are increasing demands of private education and other factors determining individual demand for education. Many of th e developing nations have realised that the principal mechanism for developing human knowledge is the education system. Therefore, they invest huge sum of money on education not only as attempt to impact knowledge and skills to individuals but also to impart values, ideas, attitudes and aspirations which may be in the nations best developmental interest. Consequently, most countries have put high budgets on education including for development and better quality of education. Many private and international schools are built and they are believed to provide better quality of education rather than standard type of school. Parents that can afford to send their children to such schools choose private and international schools for their children to receive better education, thus providing them with better future and good jobs with higher wages. It is also worth noting that the causal relationship between education and earnings has important implications for public policy. If human capital theorists are correct in arguing that the education is the primary cause of higher earnings, then it obviously make sense to provide better quality of education to low-income groups of society to reduce poverty and the degree of income quality. The next effect of globalisation on education can be seen through the commodity of education especially in higher education. Nowadays, the increasingly popular trend in education is the global trade of higher education in which receives lots of demand across the world. Higher education is seen as a medium for making money for certain organisation. More expensive education is introduced such as private university and international school. It is true that some cases, they provide better quality for learning but the price to be paid is too much. Those comes from rich family can afford the education but what will happen for the middle and low class family who could not afford it? Globalisation emphasises the idea of bringing people together, making the status all people the same but the reality is because of competition among individual people, education is the thing that you have to pay in order to get it. The more money you willing to pay, the higher the quality of education you will g et, that what most of people nowadays believe in. Same goes to the schooling trend which is getting popular now, that is international school. The same concept as the concept of globalisation applies to international school which is bringing the people together across the world. It globalised in terms of content learning and students inside. Students share different cultures and values, but rarely we can see they share the same class and social status. Usually students come from high class and social status as we know the fees to enter this type of school is far too high. The curriculum usually uses International Baccalaureate which is claimed as a prestigious qualification. Here, we can see the proof of inequality of education being rise. It is obvious for most of the cases, education is seen as commodity, a tool for making money, rather than for public good. There are competition to get into schools where the education is considered to be worth the students or their parents money. Moore (2000) argues that investing in education is same like investing in the stock market. People have to wait long enough for the outcomes. Most of us have a mindset that we can get a better job with high income of we attend better schools. In other words, a certified level of education is a commodity, means that it is useful and can be turned into commercial advantage. Increasing in outcome-oriented form of education. Knowledge for its own sake seems to have lost its currency in a world where outcomes have become the goal of tertiary education. (Mondon, 2010) Babalola (2003, cited in Olaniyan and Okemakinde, 2008 2) states that the contribution of education to economic growth and development occurs through its ability to increase productivity of an existing labour force in various ways. In Malaysia for example, the Malaysian government has made many efforts to make Malaysia as a centre of education excellence in the region and to supply the industry with the relevant human resources.

How Islam responds to Relationships Essay

Introduction Throughout this project, the intention of the information is to answer the question: How does the religion of Islam respond to issues on relationships? All through this Booklet, I have kept in mind to focus on the ideas of Islamic relationships and what this means to a Muslim, in the Islamic definition. In Islam a definition of relationships means marriage, contract, sex, families, children etc. Therefore, if applied to Islam in liaison to the now modern everyday life this would involve issues such as * Men & Women’s Roles in the family * Beliefs about the ethics of Divorce * Beliefs about sexual Relationships * Religious attitude to the use of contraception These are the subjects I will be talking about and looking over at the Islamic perspective on these topics of concern. To portray the view Islam has over these issues I will be using: * The genuine teachings from the word of our God `Allah` himself, doing this through the Qur’an. * Referring to important hadiths (lessons) and quotes from the prophet Mohammed (pbuh) * The message given out today by the most knowledgeable top scholars. These should give a clear message of what, the view on these issues used to be like, how they have progressed and possibly altered over the years, the differences on these matters from today in contrast to when the religion began, and how it is today, right now in Muslim houses and nations across the world. Islamic Marriage Ceremonies Marriage (nikah) is a solemn and sacred social contract between bride and groom. This contract is a strong covenant; `Mithaqun Ghalithun` as expressed in Qur’an 4:21. The marriage contract in Islam is not a sacrament. It is revocable, both parties mutually agree and enter into this contract. Both bride and groom have the liberty to define various terms and conditions of their liking and make them a part of this contract. Mahr The marriage-gift (Mahr) is God’s command. The giving of mahr to the bride by the groom is an essential part of the contract. ‘And give the women (on marriage) their mahr as a (nikah) free gift† (Qur’an 4:4) Mahr is a token commitment of the husband’s responsibility and may be paid in cash, property or movable objects to the bride herself. The amount of mahr is not legally specified, however, moderation according to the existing social norm is recommended. The mahr may be paid immediately to the bride at the time of marriage, or deferred to a later date, or a combination of both. The deferred mahr however, falls due in case of death or divorce. One matrimonial party expresses `ijab` willing consent to enter into marriage and the other party expresses `qubul` acceptance of the responsibility in the assembly of marriage ceremony. The contract is written and signed by the bride and the groom and their two respective witnesses. This written marriage contract (`Aqd-Nikah`) is then announced publicly. Sermon The assembly of nikah is addressed with a marriage sermon (khutba-tun-nikah) by the Muslim officiating the marriage. In marriage societies, customarily, a state appointed Muslim judge (Qadi) officiates the nikah ceremony and keeps the record of the marriage contract. However any trust worthy practicing Muslim can conduct the nikah ceremony, as Islam does not advocate priesthood. The documents of marriage contract/certificate are filed with the mosque (masjid) and local government for record. Prophet Muhammad (pbuh) made it his tradition (sunnah) to have marriage sermon delivered in the assembly to solemnize the marriage. The sermon invites the bride and the groom, as well as the participating guests in the assembly to a life of piety, mutual love, kindness, and social responsibility. The Khutbah-tun-Nikah begins with the praise of Allah. His help and guidance is sought. The Muslim confession of faith that ‘There is none worthy of worship except Allah and Muhammad is His servant and messenger† is declared. The three Qur’anic verses (Qur’an 4:1, 3:102, 33:70-71) and one Prophetic saying (hadith) form the main text of the marriage. This hadith is: ‘By Allah! Among all of you I am the most God-fearing, and among you all, I am the foremost held responsible to save myself from the wrath of Allah, yet my state is that I observe prayer and sleep too. I observe fast and suspend observing them; I marry woman also. And he who turns away from my Sunnah has no relation with me†. The Muslim officiating the marriage ceremony concludes the ceremony with prayer (Dua) for bride, groom, their respective families, the local Muslim community, and the Muslim community at large (Ummah) Marriage (nikah) is considered as an act of worship (Ibadah). It is honourable to conduct it in a Mosque keeping the ceremony simple. The marriage ceremony is a social as well as a religious activity. Islam advocates simplicity in ceremonies and celebrations. Prophet Muhammad (PBUH) considered simple weddings the best weddings: ‘The best wedding is that upon which the least trouble and expense is bestowed†. Primary Requirements 1) Mutual agreement (Ijab-O-Qubul) by the bride and the groom. 2) Two adult and sane witnesses. 3) Mahr (marriage-gift) to be paid by the groom to the bride either immediately (muajjal) or deferred (muakhkhar), or a combination of both. Secondary Requirements 1) Legal guardian (wakeel) representing the bride. 2) Written marriage contract (â€Å"Aqd-Nikah) signed by the bride and the groom and witnesses by two adult and sane witnesses. 3) Qadi (State appointed Muslim judge) or Ma’zoon (a responsible person officiating the marriage ceremony) 4) Khutba-tun-Nikah to solemnize the marriage. The Marriage Banquet (Walima) After the consummation of the marriage, the groom holds a banquet called a walima. The relatives, neighbours, and friends are invited in order to make them aware of the marriage. Both rich and poor of the family and community are invited to the marriage feasts. Prophet Muhammad (PBUH) said: ‘The worst of the feasts are those marriage feasts to which the rich are invited and the poor are left out†. (Mishkat) It is recommended that Muslims attend marriage ceremonies and marriage feasts upon invitation. Prophet Muhammad (PBUH) said: â€Å"†¦and he who refuses to accept an invitation to a marriage feast, verily disobeys Allah and His Prophet†. (Ahmad & Abu Dawood) Roles of Men and Women within an Islamic Family Islam teaches that men and women are equal and that Allah will judge them equally according to the way in which they have lived. Men and women are quite obviously different from each other and each have their own qualities, both of these joined together in the act of marriage is what makes a family work well. Due to the differences and qualities, men and women have different responsibilities to their children and to each other. These responsibilities are in no terms biased against women, the responsibilities laid upon the parents are balanced and equally as important to one another. Men do have the quality of normally being physically and mentally stronger than women, and for this, they are expected to provide his wife(s) with sufficient money to allow her to buy food, take care of the house and look after the children. But this does not mean that the father just has a financial role, not at all, the father is the leader of the home in Islam, it is his responsibility to set the social and emotional nature for the home and family. Men’s responsibility in Islam goes far beyond only financial. If the father is emotionally distant, perpetually angry, or closed off, chances are this will reflect throughout the rest of the family. Thus, the role of the father and husband as a â€Å"tone-setter† is a key element in the leadership & running of the household. I notice in my own home that when my father is engaged in reading/activities, I will take interest and want to join him. Rather than get upset at me for interrupting him, he will usually try to include me in what he is doing in a way that is playful and educational. This allows me to take an interest in it as well, increasing the bond and emotional connection between us. Islam gives fathers and mothers a great deal of responsibility for raising their children. It was narrated that ‘Abd-Allaah ibn ‘Umar heard the Messenger of Allah (peace and blessings of Allah be upon him) say, â€Å"Each of you is a shepherd and is responsible for his flock. The leader is a shepherd and is responsible for his flock. The man is the shepherd of his family and he is responsible for his flock. The woman is the shepherd of her husband’s household and is responsible for her flock. The servant is a shepherd of his master’s wealth and is responsible for his flock.† He said, I heard this from the Messenger of Allah (peace and blessings of Allah be upon him). Women are expected to cook food, clean the house, and take care of the children but the fathers do also have a part in the upbringing of the children and the daily house chores as Mohammed (pbuh) used to help his wife Khadija at the housework as well. Also equal rights are given to both the women and men in Islam; Women do have the right to study if they which, to refuse a marriage, to divorce, to inheritance, to keep their own names, to own property, to take part in politics, whether they are married or not. Women are owed more respect in Islam than men and the pathway to heaven is at your mother’s feet. Muslim Beliefs about the Ethics of Divorce Muslim marriage is supported by Islam and is classified as a very good act between a man and women however Muslims are not so ignorant to think that marriages don’t fail. They do, it is acknowledged that they do, and since marriage is a legal contract between two people and if the continuation of a marriage brings misery to the couple and their children, it can be undone. In a hadith it states; `If a wife fears cruelty or desertion on her husbands part, there is no blame on the, if they arrange an amicable settlement between themselves; and such settlement is best; even though men’s souls are swayed by greed` Also it is said that of all things allowed in Islam but disliked (this is known as `makrooh` e.g. smoking) Divorce is the most hated of them all. A man cannot seek to have a divorce from his wife until it is certain that she is not pregnant, as they may change their mind and try and give it another go if the woman is pregnant. Also as divorce is much hated and is not to be done lightly at all, once divorce has been announced there is a period of three months called `iddah` this is a period of three months to allow for a possible reconciliation of the marriage. If there is no reconciliation then the divorce is permitted to take place. A woman is also allowed to have a divorce, either by an agreement with her husband or because of his treatment of her. Children are regarded as illegitimate if their parents are not married and, according to Shari’ah law, the father has no legal responsibility. These are the complete conditions of marriage in the contract and the circumstances in which it is permitted, backed up by quotes from the Qur’an. Requirements; * Marriage implies that both husband and wife are able to live with one another with kindness, respect and cooperation. It is their responsibility to raise a family and it is a covenant binding on both parties. * There are times when marriages fail and no solution can be found except divorce. * The Qur’an orders men to either live with their wives on good terms or divorce them, but they are not to hold them hostage: â€Å"When you divorce a woman and they are about to fulfill their Idda, either take them back on equitable terms or set them free, but do not take them back to injure them.† Chapter 2, verse 231. * A woman has the right to seek a divorce from her husband if she feels that their marriage is doomed. â€Å"If you indeed fear that they would be unable to keep the limits ordained by God, there is no blame on either of them if she gives something for her freedom.† Chapter 2, verse 229 Muslim Beliefs about Sexual Relationships In Islam, sexuality is considered part of our identity as human beings. In His creation of humankind, God distinguished us from other animals by giving us reason and will such that we can control behaviour that, in other species, is governed solely by instinct. So, although sexual relations ultimately can result in the reproduction and survival of the human race, an instinctual concept, our capacity for self-control allows us to regulate this behaviour. Also, the mere fact that human beings are the only creatures who engage in sexual relations once they are beyond the physical capacity for reproduction, sets us apart from all other species, which engage in sex for the sole purpose of reproduction. Beyond childbearing, sexual relations assume a prominent role in the overall well being of the marriage. In reading hadith, one is impressed with the Prophet’s ability to discuss all issues including those dealing with human sexuality. The topics range from questions about menstruation to orgasm. He apparently was not embarrassed by such inquiries, but strove to adequately guide and inform the Muslims who asked. Both Qur’an and hadith allude to the nature of sexual relations as a means of attaining mutual satisfaction, closeness and compassion between a wife and husband. â€Å"Permitted to you on the night of the Fasts is the approach to your wives. They are your garments and you are their garments.†(2:187) Adultery Also, Muslims are advised to avoid sexual intercourse during menses so as not to cause discomfort to the woman. It could be said that Islam has a very realistic attitude towards sex and realises that both men and women can be tempted to have a sexual relationship outside of marriage. Sexual activity of any kind is explicitly forbidden and adultery by the husband or the wife is a serious crime. `Nor come night to adultery: for it is a shameful deed and an evil, opening the road to other evils` (surah 17:32) Sex Before Marriage Naturally, attraction between individuals is necessary to initiate a relationship that leads to marriage. But sexual relations can obviously take place between any couple, consenting or not. Because of the far-reaching ramifications of sexual relations outside of marriage, God prohibits Muslims from such behaviour. And because the process that leads to physical attraction and ultimately intimacy is part of human nature, Muslims are advised to behave in a way and avoid circumstances that could potentially result in extra- or pre-marital sex. Modesty in dress and behaviour between women and men figures prominently as a means of exhibiting self-control. Similarly, unmarried couples are admonished against spending time alone in isolated places where they would be more likely to act on their feelings and thus be less inhibited. Homosexuality Human beings are capable of many forms of sexual expression, orientation and identification. The existence of such a variety again is not found in any other species and thus further demonstrates our uniqueness among God’s creations. The potential for behaviour, such as homosexuality, does not mean that its practice is lawful in the eyes of God. Therefore, individuals are expected to control themselves and not act on their desires if such action is contrary to the guidelines of Islam. Homosexuality, like other forms of sexual relations outside of heterosexual marriage, is thus prohibited. In any discussion of prohibited acts follows the question of what happens if they nevertheless occur. The Qur’an and hadith are explicit regarding severe punishment by the State if a person is convicted of such a crime. However, in order for conviction to take place, the individuals must confess or be accused by at least four eyewitnesses of the act of actual intercourse. Obviously, the likelihood of these criteria being met is small which means that most couples who engage in unlawful acts will not be punished by the State. They will then deal with the consequences of their behaviour in this life and will be accountable to God on the Day of Judgement. Only He knows how He ultimately judges. Muslim Beliefs about Contraception Contraception Although Muslims are encouraged to have children, contraception is not prohibited. The method used during the time of the Prophet was `coitus interruptus` (known as ‘azl`) about which several hadith exist. His basic response when asked if such a practice was lawful was that individuals can do as they will, but if God intends for a child to be born, she/he will be born. Some interpreted this to mean that preventing pregnancy is not recommended because childbearing is preferred; yet the act is not specifically prohibited. Also, other hadith stipulate that ‘azl could not be practiced without the wife’s consent as it might interfere with her sexual satisfaction or desire to bear children. The Qur’an does not make any explicit statements about the morality of contraception, but contains statements encouraging procreation. Various interpretations have been set forth over time, and at the time of this writing, discussions on the web can be found easily that take various positions. Early Muslim literature discusses various contraceptive methods, and a study sponsored by the Egyptian government concluded that not only was azl (coitus interruptus) acceptable from a moral standpoint, but any similar method that did not produce sterility was also acceptable. â€Å"It is permissible to use condoms so long as this does not cause any harm and so long as both husband and wife consent to their use, because this is similar to ‘azl (coitus interruptus or â€Å"withdrawal†). But it reduces the sensation of pleasure, which is the right of both partners, and reduces the chance of conception, which is also the right of both partners. Neither one of them is allowed to deprive the other of these rights. And Allaah is the course of strength.† – islamic-paths.org, Sex and Sexuality in Islam – Condoms (2005) [4] By analogy, the methods that exist today as contraceptives are lawful for Muslims to use at their discretion. Basically, it is our position that any method that does not involve pregnancy termination is permissible. Imam al-Ghazzali lists a number of legitimate reasons for practicing contraception, including; * Financial difficulty * Threat to mothers health * Chance of child being born with mental or physical deformities * Emotional or psychological hardship * Already having many children * Preservation of beauty and health. It should be clear from this discussion, that since sexual relations should be confined to marriage, contraception is so limited. It is not considered a means of easing the difficulties associated with sexual relations outside of marriage and should most certainly not be used in this way at all. Conclusion Overall, all in all in my total truthful opinion, I do believe that Islam the true words from Allah does promote marriage among society, does accept that marriages do fail and permits divorce and the use of contraception. I accept that marriage breakages can happen and that they cannot be forbidden as the continuous misery of two people is worse than the split of their marriage so it should be permitted. However I do think that in today’s modern society people are getting married with the thought that they can just divorce if it goes wrong but I believe this is truly wrong! People should seriously contemplate whether or not the time is right for them to get married before they just go into it. Also despite being Muslim myself I feel that the permittance of a man having more than one wife is wrong and unfair on the women themselves, because no matter how fair the man wants to be, he’ll never be able to treat all them with the same fairness. Also I don’t feel that a man is able to truly love more than one woman at the same time, so having more than one fair would make one think that the man doesn’t actually love any of his wives but keeps them for pleasurably reasons only. I also have to disagree with a certain Shari’ah law stating that `Children are regarded as illegitimate if their parents are not married and, according to Shari’ah law, the father has no legal responsibility` I believe this to be unjust as women cannot become pregnant by herself; the man in full knowledge of what he was doing had sex with her, giving him responsibility for any offspring created from it. Also men may very well use this law as a means of taking advantage of women as they will not be held responsible for any children created as a result of it. Apart from those, Islam has a very modern and fair way of looking at relationships, and apart from those mentioned I don’t believe that women are treated unfairly in anyway at all. Bibliography The holy qur’an the companions of the prophet book2 al-nawawi’s 40 hadiths Religion & equality booklet www.islamonline.net www.islam101.com www.bbc.co.uk/gcse/bitesize www.islamicforums.com

Hygienic Modernity And China s Semicolonialism - 1052 Words

443126 Jing Wang L03 551 Urban Culture in Modern China Hygienic Modernity and China’s Semicolonialism In China today, slogans on public hygiene are everywhere, restaurants, subways, road sides, to name just a few. Literally, it is one of the priorities of the Chinese government to promote public hygiene and to encourage people to behave civilized in public. Yet here comes the question: why is personal hygiene associated with public in China, and why does it have to do with being civilized? Ruth Rogaski’s Hygienic Modernity provides perceptive answers to these questions. It traces the history of the word weisheng, hygiene in Chinese, through the late-Qing Tianjin, its Republican period, Japanese occupation, and until the first few years of New China. Rogaski argues that the changing meaning of weisheng in Tianjin provides a window to China’s conception of modernity and its emphasis of modernization projects; it is the implication of hygienic modernity in weisheng that marks China’s deficiency, internalized by t he intellectuals in the pre-war era and used against imperialism after the establishment of the PRC. In other words, weisheng itself embodies China’s complex modern history represented in the semi-colonial condition of Tianjin as a treaty port. This paper aims to discuss China’s semicoloniality through Rogaski’s concept of hygienic modernity, or weisheng and compare it with the previous week’s reading, i.e. Rhoads Murphey’s and Bryna Goodman’s notions of Chinese

Compare and Contrast Call of the Wild Book and Movie Essay

Similarities Buck lives in Judges Millers estate at the beginning of both the book and the movie. He is then kidnapped by Manuel, the gardener. He is sold to dog salesmen heading to Alaska. He is disciplined by the Law of Club and Fang. The man in the red sweater takes Buck out of the cage and repeatedly beats him. Buck continues to try to attack until he is to week to fight. He then learns the law of Club and Fang. Buck is sold and put on a sled team. He learns to dig a hole in the snow to stay warm. He has a fierce rivalry with the lead dog Spitz. Spitz then kills one of Buck’s best friends Curly by ripping Curly’s face up. Buck ends up having multiple fights with Spitz. One of which where Spitz takes Buck sleeping hole and tries to†¦show more content†¦Buck then kills multiple Yeehats out of anger. He is then left with the decision to live by himself in the wild. Differences In the movie, Buck was never sold to Francois and Perrault. He was never a part of their team and he did not steal any bacon from Francois. In the movie, Buck started out going to John Thornton’s team, stolen by Black Burtons bandits, claimed by a dog auctioneer, sold to Hal and his crew, brought across Johns Thornton’s camp and is returned to him. Buck was never sold from Francois and Perrault to a Scotch half-breed man that was very hairy. It did not tell the names of other dogs in the movie. In my eyes, the movie portrayed John Thornton’s friend, Pete, more than in the book. In the movie John Thornton is attracted to a girl at a bar. A man named Black Burton doesn’t like John so he has his team stolen by some of his thugs. They then take the team to a town. On the way a man falls down a hill and is killed. When the dogs get to the town, the only guy left on the sled is frozen solid and killed. A man then claims the dogs on the spot and auctions them off to Hal, Charles, and Mercedes. 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