Aging and Health Among the Senior Population Essay

Aging and Health Among the Senior Population - Essay Example These items were reviewed individually and then summed up as a total to establish an assessment about the driver. The covariates of the study were age, gender, race, health status, physical functioning, vision and driving exposure. Driving exposure was calculated by the DHQ assessment, among other things. Further covariates were self-filled by the drivers. The sample included participants from an ongoing Senior Driver Research Project, which was designed to examine the validity and reliability of the OFOV test. There was collaboration with State Farm Mutual Automobile Insurance Company, and licensed drivers aged 75 and above who live in Alabama were chosen. The potential participants were contacted via a letter, were given a toll-free number to return to, and those who had agreed to participate were met by trained staff at 11 designated locations. There they were tested in the UFOV and performed satisfactorily in the test and were eligible for the study. A total number of 1,543 people participated, their mean age was 79.73. 41.7% were women, 2.7% were non-Caucasian. The University of Alabama approved all the procedures, and participants signed on consent to the study (Ozioma, Okonkwo, Virginia & Karlene, 2008). The study found that drivers of over 75 avoided driving in bad weather more than they avoided any other type of situation. Other avoidance situations were driving at night, at traffic roads, in unfamiliar territories and making left-hand turns. Another important find of this study was that drivers with higher risks for motor vehicle accidents due to deficits in visual attention reported greater avoidance relative to those who had a lower risk of being involved in car crashes. This was fairly the same in all the situations (Ozioma, Okonkwo, Virginia & Karlene, 2008).. These findings were consistent with previous ones,

Lease and licence problem question Essay Example | Topics and Well Written Essays - 1500 words

Lease and licence problem question - Essay Example He thinks of selling the property and moving away in future. Two weeks ago, while his wife was away visiting his elderly mother and Peter was on a business trip, he found a buyer, David Matthews who was prepared to offer cash for quick sale. The Fate of Alice and Peter According to Legal Principles and Authorities A licence is a contractual right to use a property particularly land that would otherwise be illegal. Conversely, a lease is an interest of land that is given by the lesser to a lessee for a defined period of time while granting exclusive possession. In light of this, it is clear that Jeffrey has the legal rights over the property at Georgetown, and hence has title to the property. Needless to mention, Jeffrey is among the people who have indefeasibility of title. According to property law, this means that Jeffrey is included in the title as the owner who has an indefeasible or unquestionable title of the property. Besides, the state guarantees the correctness of the inform ation contained on the title and is, therefore, liable to provide compensation under assurance fund. Thus, legal interests are solely concerned with ownership of property as in the case of Jeffrey who has control that is associated with the ownership.1 With this regard, it is entirely challenging for his wife Alice to claim any legal right for the property even though she is married to him. The fact that Alice moved into the property in 2005, and has continually spent a considerable amount of her savings in renovating the property to an extent of converting the top floor into an apartment, which Jeffrey later leases out to Peter, a businessman for five years, a situation that does not recognise her as an exclusive or shared possessor. Simply, Alice could only be recognised by Law, only if she was registered as one with ‘equitable interest’ to the property. This way Alice would be entitled to the benefits of the property. None the less, individuals with ‘equitable interests’ are not in a position to lay claims against an innocent third party who purchases the legal interest of the property. Apparently, the quick sale of the property of Jeffrey to Matthews leaves Alice with no right of ownership or claim for ownership even if she had ‘equitable interest’ for the property. Jeffrey then leases part of the property to Peter, an international businessman for a period of five years even though, Peter is an absentee lessee for a certain period of the year. According to Law, leasehold interest on the property is created by a formation of lease, which mainly comprises of lessor (Jeffrey) and lessee (Peter). A lease (Jeffrey) gives the lessee (Peter) exclusive possession of property for a specific period of time which in this case is five years in exchange for payment or rent. Of important note is that, a lease can be registered on the title, for a set period.2 This gives the right to sublet, assign or sell unexpired portion with th e landlord’s consent, right to exclusive possession, over and above, the right to sue in case of trespass. Indeed, business that exist between Jeffery and Peter is recognised as leasing according to Property Law for the reason that it exceeds three years and therefore a deed is necessary to conform its validity. Additionally, the

A Good Muslim In 21st Century

A Good Muslim In 21st Century In this report I am going to tell about the life of a good Muslim in 21st century. Basically in this report I discuss that what are the current issues through which Muslims suffer and what should they do according to Quran and Sunnah to over come from all of these issues and how they can be a good Muslims how can they spend life as a good Muslim in 21st century we discuss all it here in the lights of Hadees and Sunnah Muslim should follow Islamic point of view to better understand their lives and follow the proper path according to the shariyat because this is only way through which we can please ALLAH and take reward from. Islam is the only one who gives us understanding about good and bad deeds and through following the Quran this understanding developed in us and we are able to become good Muslims in this modern time of 21st century. Shedding Complexes and Avoiding Violence Only some may know the reality about Muslims and Islam, but the image of Muslims every where is not good. Islam and Muslims has been projected as a threat to peace. Some perceive it as a threat to their personal security. we Muslims have these perceptions about ourselves as we are not as we ought to be, i.e., as Muslims are described in Quran and Sunnah each of these perceptions has some connection with truth, but its not true as it stands. Developing an excellent ummah in 21st century In our journey to develop an excellent ummah that can be exemplary to all the people of the world we need to look inward of the major challenges within the Muslim societies today. Violence within the Muslim societies and countries around the world We should acknowledge that there are many problems in the ummah which must have to be resolved. It ranges suicide bombing through terrorist attack on innocent Muslims and non-Muslims around the world. The problem of violence with in the ummah must be resolved by Muslims we must work together in a concerted effort to create a peaceful society in the context of 21st century global world. Sectarian conflict within Muslim societies It is very bad that the whole world is watching that how Muslims killed the other Muslims. The sectarian violence involving Sunni Shiah conflict must be resolved Muslim leaders throughout the world must begin to preach on the universal message of Islam. It should never reach the level of violence and killing which we are seeing today Low educational level of Muslims worldwide today Muslims worldwide are facing the challenges of being uneducated and ignorant ummah we see many Muslims that have very low education achievement because Muslim parents are not sending their children to school due to poverty and lack of realization of the importance of education If this trend continues we will see the majority of Muslims will be on the lowest in the society Mohammad a 21st century prophet: The teachings of Muhammad (SAWW) changed the life of Arab but that was not just for the nation before 21st century but also for us to follow the Islam and Sunnah and the teachings of Islam even prophet Muhammad (SAWW) character changed the person Umar Ibn Al- Khattab who preaches the idol made of dates he become the leader of whole Muslim due to teachings of Muhammad (SAWW) We the Muslims believe that the teachings of the Muhammad are not just for the one time but we can take benefit from these teachings even though we are living in 21st century we can represent a good nation through follow the teachings of Islam 21ST Century Muslim leadership Muslims in the 21st century facing lots of challenges not only here but also in West we always rely on our past scholars but now we have many different challenges which we have to face and try to find out another ways to overcome this we have a great problem of knowledge and terminology. The translation is not only just translation of words but we should see the realities in it which comes from the religious reference. The way we translate the concept of Islam is wrong and the notion, terminology is also wrong I really think that if there is challenge for us in 21st century here and everywhere is to be able ( and its not something that just come from the scholar it can be come from every single Muslim it is Some thing which is very essential in our religion that our religion is just not the religion of elites it is the religion of every single mind single heart to come back to understand our terminology and the priorities of our religion Islam Great problems of Muslims of 21st century The problem is the psychological crisis based on the lack of knowledge and lack of deep understanding of Islam because the whole process of this religion is all about liberation of all kind of alienation the first enemy is your own ego the second is perception through which we see world from our own viewpoint that is lack of humanity. Prophet Muhammad (SAWW) saying is: Ifshus Salam baynakum: spread peace among yourselves, between yourselves, with the people everywhere. Because the highest objective of Islam is peace among all Muslims. Muslims should get rid of Haram The Muslims of 21st even in every century are smart enough to understand that what the concept of Haram in Islam there is many things which we should avoid for example: Turning away from remembering god Using gold or silver utensils Black magic Swindling fraud Altering a dead person will Murdering or wounding another or severing one of his limbs Drink alcoholic beverages Stealing Spreading corruption and evil ways Taking Riba so onà ¢Ã¢â€š ¬Ã‚ ¦ These all things are Haram in Islam and the Muslims if they want to represent themselves as a good in front of world or especially in front of ALLAH one should leave these types of acts because of these acts Muslims can be out from the boundaries of Islam which will be very big punishment from Allah Follow Halal Halal is the thing or an action which permissible to use or engage according to Islamic law If we want to be a good Muslim we should always try to eat and do Halal things Muslims should earn from the Halal way according to shariyat not in means of cheating and fraud because for Halal in Quran there are strict laws. The Prophet Muhammad, Sall-Allahu alayhi WA sallam, said: Seeking Halal earning is a duty after the duty. In other words working to earn a Halal living is itself a religious obligation second in importance after the primary religious obligations like prayers, fasting and hajj. O ye who believe! Eat of the good things wherewith we have provided you, and render thanks to Allah if it is (indeed) He whom ye worship (2:172) ALLAH likes Halal things and ordered Muslim to eats Halal and does all Halal things. As I show in above heading that Allah doesnt like Haram acts. In 21st century there are lots of Haram things which from Muslims addicted so if we want to b a good Muslim in 21st century we prove our selves as a good Muslim to avoid these things in the modern world. In Surah 5:5 of the Quran, it is written: The food of the People of the Book [Jews and Christians] is lawful for you as your food is lawful for them. Abu Hurayrah narrated that the Prophet (Saw) said: O People! Allah is al-Tayyib (Pure), and He only accepts that which is pure! Allah has commanded the believers what He has commanded the Messengers, for He said, O Messengers! Eat from the pure foods, and do right, and He said, O you who believe! Eat from the pure and good foods We have given you.' Being a good Muslim The typical Muslim will be always honest in abiding the laws principles of Islam. to praying five times prayers which is the basis that we know that there is only one GOD who is Allah and Muhammad(SAWW) is the last prophet of Allah A good Muslim not only follows the Islam by him self but also teach about it and force to follow by his fellow beings and understand that it is necessary to fasting 30 days in the month of ramzan. A good Muslim always lowers his gaze while talking to others especially to the women and keeps distance with stranger women other than his wife daughter mother sister. A good Muslim follows brotherhood and feels the emotions of other Muslims. Quran tells us that a good Muslim should perform HAJJ at least once in his whole life. But now the Muslims are busy in many bad activities and now the Muslims of 21st century are far away from the teachings of Islam shariyat and Sunnah they just live their present life by forgot they this life is not long-lasting it will be end soon they should understand the life after death which is long-lasting and which is thousand times better than this present life. The charm the luxuries and the entertainment of this of this world make Muslims blind they dont understand that they are doing wrong things. Allahs Messenger (SAWW) said: If any one of you improves (follows strictly) his Islamic religion then his good deeds will be rewarded ten times to seven hundred times for each good deed and a bad deed will be recorded as it is. [Sahih Bukhari Book #02, Hadith #40] Muslim youth in 21st century As the 21st century come to an end we have to look through that what we have done and what we loose in responding to Quranic challenges to create a good society because is also seeking the one who is the ideal of entire humanity because our prophets also wants to see that what are the results of their hard work in terms of spreading Islam and too full fill the Allahs desire this is such an tough task and in this regard Quran reminded us continuous that A man receives but only that for which he strives; that his endeavors will be judged, and only then will he receive his recompense in full. (53:39-41) Due to which Muslims has to strive to earn their final reward in full. How to maintain momentum in strive to remain a true Muslim. Muslim youth who is the main target of modernization that was taking place an uncontrollable pace In the Muslim world. Two decades 1960 1970 independence of the two nations Asia and Africa created the new national identities The period was ripe for considering the role of the past heritage, religious, moral and cultural, in the new age of rationalism and secularism. and the nation developed in modernization without give importance to Islam this is the act of non Muslims they developed church instead of developing mosque and madarsa to spread Islamic teaching which is unfair to the Muslims due to which Muslims also struggle to spread Islam through our leaders Through marriage and parenthood Islam seeks to impart moral education. even the young girls also face greater challenge in maintain their moral tact when they out in society there are very little understanding the ways in which Muslim girls existence because any girl do hijaab people consider her as old fashion but that girl shows Islam towards us and she lives according to Islam. Our leaders should arrange programs for the youth to understand them the meaning of Islam and make recommendations to implement to create the awareness of Islam among youth to be a good Muslim. May Allah guide us of all the path of prosperity submission to the will of God CONCLUSION In this report I discusses about the life as a good Muslim 21st century and through the research I recognized that in the modern world of 21st century the Muslims have to do hard struggle to be a good Muslim In front of Allah and to please Allah through follow Islam Quran Sunnah and in the lights of Hadith and should get rid of bad things as soon as possible and spread Islam to create awareness of Islam not to worry about the people because once you reach that destiny Allah will your hands and give you reward in the term of JANNAT.

Confucius :: essays research papers

Confucius Confucius lived from 551-479 B.C. He was a philosopher, political thinker and educator whose ideas have greatly influenced not only Chinese culture but world civilization. Confucius lived during the â€Å"Spring† and â€Å"Autumn† period of Chinese history, when east central China was divided into over a dozen small warring states. The great disorder and suffering he saw influenced his political ideas, which emphasized order, hierarchy and the rule of a benevolent sovereign. Confucius came from the State of Lu; his birthplace was today's Qufu county, Shandong province. His ancestors had been aristocrats of the State of Song, but the family had long since fallen on hard times. Confucius was a philosopher who developed a great â€Å"reverence† for Ji Dan (Duke of Zhou) of the Western Zhou dynasty, which reighned from the 11th c. to 771 BCE. He also sought to apply the political structures of that distant time to the State of Lu. However, the great social turmoil of the Spring and Autumn period, and the sharpening struggles within the ruling class, made this impossible, and he became very dissatisfied. In an effort to spread his political ideas, he traveled extensively to other states only to be repeatedly rebuffed. He died at the age of 73, having failed to ever suceed with his society. Scholars down the ages have always maintained that "benevolence" is the core of Confucian teaching. "Benevolence" found its expression through the performance of li, a term usually translated as rites, but which actually encompassed a great deal more: not just rituals but the social and political structure, the etiquette of behavior between human beings. Confucius observed the functioning of the patriarchal, hierarchical society of his times and concluded that "virtuous rule" consisted of applying strict control over the populace.

Inca Empire Significance

What made the Incan Empire so historically significant? Rachael Cardenas Block 6B From 1438 to 1535, the Incan Empire made a historical impact. The Incan Empire was located in South America on the western coast in the present countries of Peru. (Tagle. ) Three-fourths of the Empire was located within present day Peru. Since the rule of the Empire did descend through familial ties, the ruling emperor was chosen on account by his family dynasty. (Hutagalung. ) The empire of the Incas merits importance and note due to its contributing factors of roads, agriculture, and medicine.The Incas’ construction of roads was the most impressive contribution of public works than any other ancient culture. The roads in total were estimated to be 14,000 miles of paved roads and bridges. What made the building of the roads so remarkable was the diversity of the land such as swamps, mountains, valleys, snow, and deserts. Since the area surrounding the roads by the coast was dusty, the Incas buil t them on causeways to keep them free from sand being blown or pegging out. (Baudin. ) Likewise, the roads near the swamps were built on stone viaducts.In high regions where there was high rain or snowfall, the Incas paved the roads with cobblestones or flagstones. Also, the steep slopes were stabilized by means of steps, which cut into living rock. The accomplishment of these different types of roads was significant to history because it demonstrates that the Incas were able to maintain proper road structure throughout the Empire despite the obstacles each region’s natural environment presented. (Hutagalung. ) There were two main roads which connected the north and south territories along the coast and along the Andes Mountains.These two main roads were linked to a shorter network of roads within each of the two territories. However, later there was another major creation of roads that was called the Andean Royal road; this road was over 3,500 miles long, which is longer tha n the longest Roman road. This road extended from Quito, Ecuador in the north, passed through Cajamarca and Cusco, and ended close to Tucuman, Argentina. (Baudin. ) Some of the smaller road networks as well as the Andean Royal road were used so often that they became permanently part of the landscape.As a result, these roads remain critical, modern-day arteries of transportation. A noteworthy fact about the Incan roads was that the roads never experience the roll of a wheel or the stomp of a horses’ foot because the Incas did not know the existence of the wheel and there were no horse natural to the area. (Martin. ) For the transportation of goods from one part of the empire to another, the Incas used llamas. The llamas also assisted Incan travelers in their travels between the north and the south territories.The roads of the Incan empire were a key factor in communication between territories. Throughout the Empire, messengers, or chasquis, carried information using these ess ential road networks. These messengers were chosen from the fittest and strongest men of young males. (Kruschandl. ) They lived in cabins, or tambos, in groups of four to six. If one was tired and needed to rest, another one would meet him and try to memorize the message; in this way the tired one could rest in the cabin, or tanpu, while the other continued the messages’ delivery to its final destination. (Baudin. Since these messengers lived on the roads, the tanpu always had food and clothing available for the messengers. A chasquis would travel more than 300 miles every day. Communication of important messages and transportation of essential goods flowed easily due to the combination of the well-constructed roads and logically developed messenger system. (Hutagalung. ) Also, because the military commanders of the Empire could easily move troops, they could quickly bring control where there was trouble. Priests, herders, or leisurely travelers are other examples who used th e Incan roads.In brief, the roads of the Incan Empire were not only a great benefit to its people who made use of it every day, but also to the Incan ruling class who demonstrated the power of the Incan state. The agriculture of the Incan Empire included every type of environment imaginable. The Incas developed an agricultural system so that plants could grow in such assorted surroundings. They were able to grow enough food to feed 15 million people with ancient technology and as well to have a 3 to 7 year surplus. In this way, the Incas grew a diverse set of plants compared to current systems of agriculture. Martin. ) The Incan farmers were great farmers; farming a dozen root crops, such as three grains, three legumes, and more than a dozen fruits. The three staple crops were potatoes, corn, and quinoa. In this case, the seeds of quinoa were used to produce flour, soups, and cereal. Similarly, corn was special to the Incas and used in religious ceremonies. In fact, they also used t he corn to make a drink called chicha. (Baudin. ) More importantly, the Incas were the first civilization to harvest and plant potatoes. The Incas produced over 200 hundred potatoes; a remarkable harvest for a type of plant.This allowed the Incas more choices of what to plant; so the Incan people can feed their families which the wealth of the Empire kept flowing. In addition, the Incas were able to grow tomatoes, avocados, beans, peppers, squash, and coco leaves to make chocolate. These plants, as well as others, were grown and sold in markets in the Andes Mountains by Indian, rural peasants. Correspondingly, several of these crops were exported to European countries: some of the crops were potatoes, peppers, lima beans, and tomatoes. (Martin. However, since a majority of the Incan crops were not exported, many of these crops were unknown outside of the Andes Mountains. (Baudin. ) The planting and harvesting of all of the crops supported the Incan Empire through an established, thr iving distribution system. The Incas are responsible for two main inventions. The Incas invented the first freeze-dry method of storage. The Incas first left their food out in the cold to freeze. Second, they stamped on the frozen food to squeeze out the water. Lastly, they left their stamped on food in the sun to dry.This freezing method worked; if they wanted to use dehydrated foods, they just added water to the foods. This type of freezing method assisted the Incas greatly because they were able to save their food without risk of it going bad. (Martin. ) Terrace gardening was another development that the Incas invented. The Incas carved steps of flat land up on the side of the mountain to create flat land for farming use. This allowed the terraces to keep rainwater from running off and also reduced erosion. As a result of this success, the government built aqueducts to carry water to farmlands for irrigation purposes. Baudin. ) These agricultural inventions and successes increase d productivity and resulted in the farming of the Incas to expand to the farming areas. Above all, the agriculture of the Incas allowed the economy to keep flowing with trade and commerce. In terms of medicine, the Incas made many discoveries. Felipe Guaman Poma, or known best as Huaman Poma, was a man born in 1550 in Peru. (Tagle. ) He wrote the complete historical manuscript of information of the medicine practice in the Incan civilization. Today scholars now know that the Incan medicine was a complex ix of different medical treatments and specialties. The Incas considered that the cause of all the sicknesses were by the act of supernatural forces. They also believed that sins against the gods, lies, as well as breaking Inca laws were enough reasons to become ill. The cures for the sicknesses were combinations of minerals and herbs, followed by magic spells and prayers. The Incan medicine was known to treat sicknesses in the immune system effectively. (Tagle. ) The Incan people ha d treatments which allowed the increase of natural production of white cells; including the end of the progress of some diseases.The Incas were able to cure their people with this knowledge that they had of medicine. (Kruschandl. ) The Incas had three types of doctors who worked in partnership. The first type of doctors was known as Watukk. The job of Watukk was to find out the cause of the sickness; he did this by researching the daily life of the patient. He explored the emotional, physical, and pathological health of the patient. The Watukk was responsible for pinpointing the correct diagnosis of the patient’s illness. The second type of doctor was known as the Hanpeq, who would then apply his medical knowledge about the diagnosed disease.He would combine and connect the properties of herbs and minerals treat the patient. He also paid special attention to ensure that the post-treatment was accurate and enabled the patient to become healed. Today, the Hanpeq is what we call a Shaman: a religious, mystical, and natural medicine doctor. The last type of doctor was known as the Paqo. He was known to treat the soul of the patient. The Incan doctors believed that the soul lived in the heart of the patient. His major obligation was to harmonize the spiritual health with the physical health.In addition because a patient’s body could have varied reactions to a treatment, the Paqo monitored the patient’s treatment. Generally speaking, the Paqo was responsible for minimizing any possibility of a negative reaction to the patient. (Kruschandl. ) The Incan Empire also had other individuals and doctors who would help patients through the use of supernatural means. Incan medicine had so many complexities: it classified and treated sadness, anxiety, depression, anger, regret, just to name a few. Some Incan medicine addressed psychological illnesses such as insanity, madness, dementia, or grief.Incans also performed skull surgeries. The patient had a rem arkable 90% chance for survival, which is extraordinary due to the materials and knowledge of the Incan doctors. When in the surgeries; the Incan doctors performed maneuvers in the wounds that were so precise that hardly any cases of infection were documented. Scholars today have few manuscripts that explain how the Incan doctors worked; however, most of the precious Incan knowledge has been destroyed. (Tagle. ) The text The History of the Incas portrays how a doctor’s knowledge was passed from father to son.If the son was skilled enough, the family would send him to gain education in an Incan school of medicine in the city of Cusco. As a student could go to medical school in present day today, the scholar back then would learn advanced techniques and gather the knowledge of Incan medicine taught by the Amautas. The Amautas were people who dedicated their entire lives in search for answers so that they could pass down knowledge and wisdom to the next generations. (Tagle. ) Th erefore, the Incan Empire was advanced in medicine due to their medical discoveries and accomplishments.Aiding in the Incan medical advancements, a medical student would go to an Incan medical school for three to five years, depending on the skill level of the student. The education was rigorous, as the scholar had to learn and use herbs and mineral properties. The scholars would then learn the correct quantities of cures needed for cures. (Kruschandl. ) The professors taught the students how to discover the sicknesses and how to cure them. When the student finished medical school, he had to spend various years in practice before he was considered ready to be a doctor.Because of the rigorous process an Incan doctor had to endure, Incan medicine made great advancements during its time. (Tagle. ) All in all, the Incans were able to achieve a variety of inventions in the fields of road construction, agriculture, and medicine. The Incan Empire’s had many accomplishments and disco veries helped to create a noteworthy empire, despite not having as many resources as the Roman Empire. MLA Works Citied Section Baudin, Louis. â€Å"Incan Roads. † World History: Ancient and Medieval Eras. 12 April 2012: n. page. Print. .Hutagalung, Michael. â€Å"Inca Roads and Chasquis. † discover Peru: Peru Cultural Society. July 2005: n. page. Print. . Kruschandl, Nelson. â€Å"Inca Medicine. † THE INCAS. 2007: n. page. Web. 18 Apr. 2012. . Martin, Phillip. â€Å"The Inca Empire-Terrace Farming. † Incredible Incas. 2008: n. page. Web. 18 Apr. 2012. . Tagle, Alex. â€Å"Inca Medicine. † Peru Travel Confidential. 2009: n. page. Print. .

The State Of The Lebanese Curriculum Education Essay

On Tuesday April 18, 1996 Israeli 155mm mortars shelled UNIFIL ‘s Fiji BATT compound in the small town of Qana few kilometres south E of Tyre in Southern Lebanon. Around 800 civilians had taken safety at the base. The organic structures of 102 Arab civilian work forces, adult females and kids were shattered to pieces. Many similar accidents had occurred in the past, but this one was different. It triggered protests and presentations against the Israeli ground forces which has been busying Lebanon since March 14, 1978. During and since these events, the Lebanese acted as united and cohesive people, fighting to make the same end of release, and to bask its fruits – a free and incorporate state. Four old ages subsequently, the Israeli military personnels moved out of the country and May 25, 2000, was declared a national vacation in jubilation of opposition and release. Each twelvemonth, activities and visits are paid to the grave of the Qana slaughter victims, in memorialization of the 18th of April. Crowds of citizens, intellectuals and pupils from different countries of Lebanon visit the sufferer ‘ graveyard in Qana on the said juncture. The purpose is to supply approaching coevalss with cognition bases, good for the building of a hereafter rich in its national didactic lessons, peculiarly the national battle heroic poem against business. As a Lebanese, I truly acknowledge the function the Lebanese have ever played in engaging a war against the business of our land and resources. However, I am critical of the Lebanese course of study which has been meaningless and non built on facets and issues of the Lebanese world. I am even more critical of the insensitive and unresponsive nature of the math course of study we teach and survey, at least in the schools and universities in Lebanon, which is inactive and does n't experience anything of its milieus. There is no uncertainty about the extent of harm caused by many old ages of business in our instruction in Lebanon. Most significantly we are non able to cover with Western mathematics which is described by Bishop ( 1990 ) as â€Å" one of the most powerful arms in the infliction of Western civilization † . ( p. 52 ) Although the â€Å" business † of our land is an highly serious issue, the biggest danger we presently face is the battle for stoping the â€Å" business of our heads † because â€Å" The most powerful arm in the custodies of the oppressor is the head of the oppressed † ( Freire, 1970, p.14 ) . Since the development age was launched by Truman more than 50 old ages ago ( through declaring all societies outside the Western universe â€Å" developing † and, therefore, in demand of â€Å" aid † to â€Å" develop † them ) , mathematics instruction, development plans, and scientific cognition have been the chief tools used in interrupting the dorsum of societies. I was born in Beirut, Lebanon. Except for a few old ages when I had to travel out and work, I have lived all my life in Lebanon. When I was born, the Gallic system of Education was used because, for some clip, we have been colonized by France. After 1968, the British and American course of study became the course of study in schools. Since 2000, and after the terminal of the civil war in Lebanon, a so called â€Å" Lebanese new course of study † has been in the procedure of being developed. The intent of this paper is to cast some visible radiation on the Lebanese mathematics curriculum from a socio political position and to foreground some issues that defined and confined the Lebanese experience of learning math in schools. Specifically, I would wish to analyze what â€Å" business of heads † means in mathematics course of study and besides how â€Å" business † is reflected in the history of mathematics instruction in Lebanon. My peculiar attractive force to the impression of â€Å" business † lies in the fact that our heads have been controlled in Lebanon by restricting the options and options in how mathematics was taught and learned in the yesteryear. I am cognizant of this fact because of my past experience as both a pupil and instructor of mathematics in Lebanese schools every bit good as in other schools in the Middle East. We have been directed and driven so that we are unable to see possible options and options in both our instruction and acquisition of mathematics. The nature of mathematics learning has been such that pupils are non encouraged to talk up and show their different ( and sometimes opposing ) points of position and to admit the right of others to take his/her ain point of position.OBJECTIVES OF TEACHING MATHEMATICS IN LEBANONIn Lebanon ( besides true in many topographic points particularly the developing or Third World Countries ) , we are committed to a position of mathematics as a scientific discipline that is absolute and unconditioned. We have considered mathematics to be a complete system stand foring nonsubjective, ageless truths. In his chapter, Math, Culture and Authority, Fasheh ( 1997 ) excellently gives a vivid, thick description of how math, in Third universe states, â€Å" aˆÂ ¦.is normally taught as a set of regulations and expressions that pupils have to memorise, and a set of problems-usually absurd to students- that they must work out † ( p.275 ) . This is every bit true for the Lebanese schoolroom and Lebanese course of study which is extremely compartmentalized and decontextualized. Teachers are the exclusive authorization in the schoolroom every bit good as the major beginning of mathematical cognition dictated as a set of nonnegotiable regulations and processs that challenge topographic point and clip. In short, mathematics course of study is considered as the unquestionable hegemony which is to be followed and respected by both pupils and instructors. Reflecting on the province of the field, a closer expression at the history of how findings from international proving led many states to oppugn the substance of their school course of study and how this testing has led to divisions and wars been what the best math course of study for the twenty-first century is, confirms the incontrovertible position that when political relations intervene in instruction worldwide, the good intended messages are lost. Possibly a well known illustration is the California math Wars where terrible diminution in the sum of educational budgets made it more purposive the usage of standards-based appraisals as a motivation for acquiring more support, the beginning being private organisations.RETHINKING MATHEMATICAL KNOWLEDGE: ETHNOMATHEMATICSâ€Å" A common misconception in the instruction of math has been, and still is, the belief that math can be taught efficaciously and meaningfully without associating it to civilization or to the single pupil † ( Fasheh, 1997, P. 281 ) . Extensive research acknowledges the function that civilization dramas in act uponing the manner people see things and understand constructs. This, and non the trouble of the topic, impacted the position that math is nonmeaningful, stiff and beyond one ‘s apprehension. â€Å" Math can be used to emphasize one ‘s ain civilization with its particular and beautiful features. At the same clip, math can be used to do one aware of the drawbacks in one ‘s ain civilization and attempt to get the better of them † . ( Fasheh, 1997, P. 284 ) . My ain experience, and the experience of many others that I knew or read about, made me progressively believe in the sociopolitical facet of math as a tool to stamp down and rule minorities in the universe. Mathematicss has played an of import portion in globalisation ( English, 2002 ) . First, the topic itself is a merchandise of centuries of cultural exchange between East and West. In the head of many, it has achieved a position of an international linguistic communication independent of cultural association and context of development. The similarity of many mathematics instruction plans around the universe is partially a merchandise of this thought. Second, besides mathematics is seen as a ticket for draw a bead oning persons and states for technological, and therefore economic, development. This image of mathematics promotes the copying of course of study from the economically more successful to the less successful states. Further, the position of mathematics in the course of study is similar in many states where it is given a particular importance, 2nd merely, if non equal, to linguistic communication instruction. In many states mathematics is tied to scientific, technological, and therefore to economic development. Undoubtedly, these similarities have added ammo to the often-expressed position that mathematics is a â€Å" cosmopolitan linguistic communication † . These similarities have given rise to the term â€Å" planetary course of study † in mathematics instruction.The Role of EthnomathematicsFrom prehistoric ages, worlds have been roll uping cognition to react to their thrusts and demands. Such responses vary from part to part, from civilization to civilization ( Bishop, 1990 ) . Possibly the most of import philosophical difference between a traditional and an ethnomathematical position is that ethnomathematics recognizes, encourages, and awards the belief that all people do mathe matics within their ain unique and personal context, and that this ability may take many signifiers ( Borba, 1997 ) . Indeed it emerges from within each person through their single interaction with their cultural and physical environment. It besides recognizes that everyone does mathematics, hence there is no such thing as a non-math individual – ethnomathematics is closely tied to issues of entree and equity ( Anderson, 1997 ) . In his chapter, Ethnomathemtics and Education, Borba envisions â€Å" ethnoknowledge † as the starting point for the pedagogical procedure in which pupils ‘ cognition is â€Å" compared with the ( ethno ) cognition developed by the academic subjects in a manner that this academic cognition can besides be seen as culturally bounded † ( p. 269 ) . Harmonizing to Borba, this study can be accomplished by pupils and instructors discoursing â€Å" the efficiency and relevancy of different sorts of cognition in different contexts † ( p. 269-270 ) . It is going clear in the heads of many the fact that instruction has transformed cognition and larning into trade goods, and pupils and instructors into consumers ( Kilpatrick, 2003 ) .I still retrieve how my female parent, run uping apparels for us and for our friends, used mathematics unwittingly in her pattern. She used to routinely take rectangles of cloth and with few measurings turn them into beautiful, absolutely fitted vesture. The mathematics she was utilizing was beyond my comprehension. Sing her mathematics in context made me understand my mathematics in context, the context of intent, significance, and power. I feel that my female parent was much freer than me. She learned by detecting, making, reflecting, associating, and bring forthing. She constructed her ain apprehension. In contrast, I was an impersonator, work outing jobs, most of which have been solved for a trillion times, in tiring repeat in schools around the universe for the past 100 old ages at least. While sh e was invariably involved in the human facet of math, my cognition and thought were confined chiefly to text editions, which I studied and taught. Detecting my female parent ‘s math and cognition helped me detect how deeply my cognition was entrenched in text edition during my surveies, and during my instruction. As a consequence of colonial instruction, in Lebanon and in other Third universe states as good, we come to see mathematics by and large as a merchandise of the West. The addled course of study organ transplant -during the 1960's- from the extremely industrialized states to ‘Third World ‘ states reinforced this image. Although, during the 1970 ‘s and 1980 ‘s, there emerged among instructors and mathematics pedagogues in developing states, a turning opposition against the Eurocentrism, ( Powell & A ; Frankenstein, 1997 ) , in Lebanon this misconception is accentuated due to the unstable political clime that swayed Middle East part up-to-date.What can be done?In an effort to reform our math instruction and acquisition, we are in the procedure of constructing a new math course of study which extremely acknowledges criterions put forth by NCTM. We are now, more than of all time, aware of the importance of stressing job posing/problem-solving attacks to larn, curri culum dialogue and incorporate course of study planning supported by appropriate appraisal schemes including non-competitive appraisal. I would wish to visualize that in the future our teaching method could be community – based and community focused and that it helps develop the pupils ‘ accomplishments in the defense mechanism, care and farther development of our rational heritage and civilization. The position and intent of math course of study is closely linked with the different socio-political ambiances that reign from one state to another. While we, as Lebanese, view math as an indispensable tool for release from the business of land and head, others see it as a agency to remain in front in the battle for political power. In Lebanon, now, we are fighting to specify ourselves through reflecting on our lives, and seeking to show that in every bit many signifiers as we have in our â€Å" dirts of civilizations, † and through discoursing what we do and what we are. In the concluding analysis, a chief issue is to specify ourselves or else be defined by others.