Greenpeace and Politics Essay Example for Free

Greenpeace and Politics Essay Greenpeace is an organization which often collides with governments in countries all over the world in its attempt to stop things like global warming, deforestation, overfishing and more. Greenpeace tries to reach their goals by direct action and lobbying. This is the part where they often collide with the governments. My questions about this topic are: -What conflicts does Greenpeace have (or did they have) with the government and corporations in the Netherlands and governments and corporations of other countries in the world? -How exactly does Greenpeace influence governments and corporations? -What influence does Greenpeace have on governments and corporations? I want to answer these questions by first telling a bit more about Greenpeace. Then I will tell about some conflicts which Greenpeace have had and still have with Dutch government and corporations. I am also going to tell how Greenpeace acted in those conflicts and if they reached their goal(s). by telling this, I will have answered the second and third question. I will also tell about some conflicts Greenpeace has with other governments and corporations and how Greenpeace acted there. Greenpeace Greenpeace is a non-governmental environmental organization. It has offices in more than forty countries all over the world. Its international coordinating body is in Amsterdam, the Netherlands. Greenpeace states its goal is to ensure the ability of the Earth to nurture life in all its diversity.’’ It focuses on worldwide issues such as global warming, deforestation, overfishing, commercial whaling and anti-nuclear issues. Greenpeace is known for its direct actions and lobbying to stop or delay things but also uses research and innovation to achieve its goals. Greenpeace does not accept money from governments, political parties, or companies. It relies on more than 2.9 million individual supporters and foundation grants. Greenpeace is a founding member of the INGO Accountability Charter; an international non-governmental organization that intends to promote accountability and transparency of non-governmental organizations. Greenpeace has been described as the most visible environmental organization in the world. It has raised environmental issues to public knowledge, and influenced both the private and the public sector. Greenpeace has also been a source of controversy; its motives and methods have received criticism and the organizations direct actions have led to legal actions against Greenpeace activists. Greenpeace and conflicts with the Dutch government and Dutch corporations In August 2008, Greenpeace threatens the negotiations of the Dutch government and civil society organizations concerning the designation of protected nature reserves in the North Sea. Greenpeace threw large rocks in the Sylter Buitenrif, near the German-Denmark border. Each of the rocks are about two to three tons. Because of the rocks, fishing is impossible in that area because the fishing nets might get hooked on the rocks, which will be dangerous for the boats. The reason why Greenpeace did this was because the Dutch government was too slow with the designation of protected nature reserves. In 1995, all EU countries promised they would take protective measures known as ‘Natura 2000’, but all North Sea countries, including the Netherlands, took too long to do this and were behind schedule. The Dutch minister of agriculture, minister Verburg, agreed to designate four protected nature areas. Minister Verhagen declared he wanted a second nuclear power plant (NNP) to be built in the Netherlands, one much bigger than the NNP we already have in Borssele. He had already found a solution for the nuclear waste: put it under the ground. According to minister Verhagen, two soil types are suitable for storing nuclear waste, salt domes in the northern Netherlands and the Boom clay layer which extends over the Netherlands and a part of Belgium. And since a few months, Dutch Greenpeace activists have been protesting against nuclear energy in the Netherlands. They have been trying to persuade the cities to say ‘no’ to nuclear waste storages underneath their city. They did this in several ways, they for example placed warning signs under more than 64 signposts of cities in middle and south Netherlands. Greenpeace activists also visited cities and spoke to councilors and they dumped ‘nuclear waste’ in several places. By now, more than 75 cities said ‘no’ to nuclear waste and the energy company Delta declared in January to have put the plans for a second NPP on hold. They declared it was not feasible anymore to built a second NPP. However, minister Verhagen still wants a second NPP, though he does not seen to get much support anymore†¦ In December 2011, Greenpeace campaigned in the harbor of IJmuiden against harmful giant ships which was about to set sail to the waters West-Africa. Because of overfishing in the European seas, ships like these now have to go to other seas because they cannot catch enough fish in European seas anymore. The ships against which Greenpeace was campaigning was part of the Pelagic Freezer-Trawler Association (PFA). This is a company which is established in the Netherlands and is a partnership of several Dutch fisheries. PFA got more than 142 million euro subsidy from 2006 to 2011 on. the last five years more than 142 million Euros in European subsidies. Subsidies which are paid from tax money paid by European inhabitants. Greenpeace wrote the amount of money which one of the largest fishing ships in the world got on the ship itself. Also, on the 31st of January 2012, Greenpeace anchored one of Europe’s largest ships to the dock with steel cables to prevent it from setting sail to fishing waters. The Second Chamber will debate about overcapacity on the 15th of February in the Algemeen Overleg. Greenpeace and conflicts with other governments and corporations all over the world Finland, 1995 In June 1955, Greenpeace took a trunk from a tree and put it on display at exhibitions in Austria and Germany. They declared that the trunk was from a tree from a ancient forest in a national park which was supposed to be protected. Metsà ¤hallitus is a state-owned enterprise in Finland has the tasks of managing most of the protected areas of Finland and to supply wood to the countrys forest industry. They accused Greenpeace of theft and said the trunk was from a normal tree that had been destroyed during a storm. Greenpeace replied that the tree had fallen down because the forest around it had been clear-cut. With this action, Greenpeace wanted to highlight the fate of old forests, and they did, because the incident received publicity in some large Finish newspapers. Great Britain, 2008 On the 11th of September, 2008, six Greenpeace activists were acquitted in a case started by energy company E.ON. The activists were protesting against the emission of COâ‚‚ and the construction of a new coal plant in Kent. They climbed the chimney of an existing plant and wanted to write the text ‘Gordon, bin it’ on the chimney. However, they were stopped after they had written ‘Gordon.’ E.ON wanted the activists to pay the damage costs of  £ 35,000 but the judge decided that the damage to the environment done by the coal plant was many times bigger than the activists’ graffiti. France, 1985 The first ship of Greenpeace was the Rainbow Warrior, a 40 meter long former fishing trawler. From 1978 to 1985 on, it was used as a ship to prevent whale hunting, ocean-dumping of toxic and radioactive waste, seal hunting and nuclear testing. In 1985, the Rainbow Warrior was to lead a fleet of protest vessels into the waters surrounding a French nuclear testing site. The French government secretly bombed the ship in the Auckland harbor, New Zealand. The bombings killed a Dutch freelance photographer. At first, the French government denied they had bombed the ship, but in the end they were exposed by the New Zealand police. They agreed to pay New Zealand a compensation of 13 million New Zealand Dollar. They also paid 2.3 million French francs to the family of the photographer. Liberia, Greece, 2002 In 2002, Greek, German and Swiss activists boarded the vessel MV Zini in the port of Kalamaki. The vessel was there to unload logs which it had picked up at the Liberian port of Buchanan. That port is largely controlled by the logging company Oriental Timber Company (OTC). OTC is run by a close business associate of the President of Liberia, who has granted the logging rights to at least one third of Liberia ´s remaining 4.8 million hectares of ancient forest to the company. Liberias forests contain enormous biodiversity, but its timber industry is fuelling both environmental destruction and human rights abuses. The Greenpeace activists dressed like animals, the same animals that are being wiped out around the world through the destruction of ancient forests. In reaction to the Greenpeace action, the Greek ministry of environment joined other European nations in committing itself to keep a very clear and strong position for the protection and sustainable management of the last ancient forests of the world and they made promises to take action against forest destruction. Japan, 2008 In June 2008, the Japanese police arrested two Greenpeace activists for stealing a box which was supposed to be full of cardboard, but which was in fact filled with whale meat. The two activists presented this box as evidence to the Public Prosecutor in Tokyo of wide-scale corruption at the heart of the government-sponsored whaling operation in the Southern Ocean Whale Sanctuary. There has been an investigation, but according to the Tokyo District Prosecutor Office, it has been unable to find evidence of the embezzlement. The investigation into crew and whaling officials has stopped. After their arrest, the two Greenpeace activists, known as ‘the Tokyo Two’, have been held without charge for some time. In that time, more than 170.000 people have done a cyber action, and a quarter million people sent a mail to the Japanese government to demand their release. The Tokyo Two have been handed a one year suspended prison sentence last year September, despite of the world wide protests against the unjust sentence. Although they are now in prison, they did manage to put whaling successfully on trial, both in court, and in Japans national media. Switzerland, 2010, Other European countries In 2010, the Swiss Parliament extended its ban on the cultivation of genetically engineered (GE) plants for three more years. Switzerland will now stay free of GE plants until at least 2013. The original moratorium was backed by Swiss voters in a referendum 5 years ago. Supporters of the ban included farmers, who were concerned about the impacts of GE crops on organic produce as GE crops pose unpredictable risks to human and animal health. The Swiss Greenpeace office has been supporting these farmers and Swiss consumers to ensure the country remains GE-free. The EU Commission President Barroso is trying to force GE crops into the EU and to bypass standard authorisation procedures. However, this approval has met many criticism and opposition. The governments of Greece, Austria, Luxembourg, Italy, Hungary and France have all publicly announced that they will not allow GE potato crops grown in their countries. Six other EU countries, Austria, France, Germany, Greece, Hungary and Luxembourg have bans on GE maize cultivation. I hoped I was able to give an idea of the conflicts Greenpeace gets into with governments and corporations all over the world. Of course, what I told is only a fraction of the actions Greenpeace does and the conflicts and problems they walk into when campaigning but had I told about them all, or even half of them, I could have continued for a very long time. And of course, Greenpeace does not always get into conflict with governments or big corporations, sometimes they only get into conflict with small companies or a small group of people.

The Islamic Concept Of Charity And Security Religion Essay

The Islamic Concept Of Charity And Security Religion Essay The contemporary debate of the charity has been long in the literature Melvin 2009, Ferrari and Khan 2010, Shirazi 1996, Scott 1987 and Waldron 1986. Specifically, the religious zeal and zest revolves around the notion of charity (Iwobi 2009). Islamic concept of charity is not exception for that debate of social welfare and the security (Scott 1987). It emphasizes on the moral values and the contribution to the neglected segment o f the society. However, Islamic concept of charity and social security has never been debated in the light of the moral economy. This paper is intended to give a comparative view about the different notions of the Islamic charity (zakat, sadqah and donation). The concept of charity, in general, is not new because every religion of the world preached that charity. However, the focus of this paper is to highlight the forms of charity in Islam, their differences and their impact on the multiculturalism and the formation of the moral economy. The definition of charity in Islamic tradition differs and it is context specific. However, its aim and goals remain the same. The Quran states: And be steadfast in your prayer and pay charity; whatever good you send forth for your future, you shall find it with Allah, for Allah is well aware of what you do (Al-Quran: Al-Baqara 2:110). Similarly, Prophet Muhammad (PBUH) said: No wealth (of a servant of Allah) is decreased because of charity (Al-Tirmidhi, Hadith No. 2247). Charity is the fifth pillar of Islam and its reward will be given in the after world. The charity is not reciprocity for this world, but the world after. The Quran declare the five basic concept of the zakat. These concepts included: infaq (spending benevolently), ihsan (kindness), zakah (purification), sadqah (charitable deed) and khayrat (good deeds). However, Islam does not force anyone to give charity. It is obligatory in the form of zakat and voluntary in the shape of sadqah (charity) and donation. 2. Basic concepts of charity in Islam Islamic charity has three basic concepts: zakat, sadaqah and donation. 2.1 Zakat (alms giving) The zakat (Ø ²Ãƒâ„¢Ã†â€™ÃƒËœÃƒËœÃ‚ ©Ãƒ ¢Ã¢â€š ¬Ã… ½) is extracted from the word zaka to be pure that denotes purification. The Quran highlights to the purification of wealth and states: Of their wealth take alms to purify and sanctify them (Al-Quran, Al-Tawbah 9:103). The zakat is obligation on a Muslim. It is moral duty of a Muslim to pay zakat at the rate of 2.5% per year. A Muslim cannot deny the zakat. The Quran lists recipients of Zakat: Zakat is for the poor and the needy and those who are employed to administer and collect it, and for those whose hearts are to be won over, and for the freeing of human beings from bondage, and for those who are overburdened with debts and for every struggle in Gods cause, and for the wayfarers: this is a duty ordained by God, and God is the All-Knowing, the Wise. (Al-Quran 9:60). The zakat is given individually to the relatives, neighbors and vulnerable communities. It is also administered collectively: Muslim charity organization, some of the Muslim states regulates the departments which are responsible of the charity (for instance Ministry of Religious Affairs, Zakat and Ushr in Pakistan) and Muslim associations. Nevertheless, zakat is mandatory to every Muslim (who can pay), but it is willful to pay individually or collectively. 2.2 Sadaqah (charity) The word sadaqah (Ø µÃƒËœÃ‚ ¯Ãƒâ„¢Ã¢â‚¬Å¡ÃƒËœÃ‚ ©Ãƒ ¢Ã¢â€š ¬Ã… ½) is derived from the Arabic root sadaqah which means to be truthful and hence sadaqah implies engaging in any virtuous and moral act in order to earn happiness of God. The sadaqah has certain principals which a Muslim must follow. One, sadaqah is given in the name of God. Second, the money or the donation should be from the legal sources. Islam discourages the illegitimate (stolen or unethically gained) money or resources. Third, surplus money (beyond the need of a person) is the money of God and Muslims are custodian of it. Therefore, they should spend and return the money to the needy, poor and spend on the ways of God  [4]  . The Quran outlines the charity: Those who (in charity) spend of their goods by night and by day, in secret and in public, have their reward with their Lord: on them shall be no fear, nor shall they grieve. (Al-Quran, Al-Baqarah 2:274). The Quran further highlights: And spend something (in charity) out of the substance which We have bestowed on you, before Death should come to any of you and he should say, O my Lord! Why didst Thou not give me respite for a little while? I should then have given (largely) in charity, and I should have been one of the doers of good. But to no soul will Allah grant respite when the time appointed (for it) has come; and Allah is well acquainted with (all) that ye do. (Al-Quran, Al-Munafiqun 63: 10-11). Further, the Quran states: And they feed, for the love of Allah, the indigent, the orphan, and the captive. We feed you for the sake of Allah alone: no reward do we desire from you, nor thanks. (Al-Quran, Al Insà ¢n 76:8-9). In another statement, the Quran states: For those who give in Charity, men and women, and loan to Allah a Beautiful Loan, it shall be increased manifold (to their credit), and they shall have (besides) a liberal reward (Al-Quran, Al Hadà ®d 57:18). Sadaqah is important for a number of purposes. It reduces the sins and increases the virtue of a Muslim. It compensates for shortcoming in any negligence in the payment of zakat. For instance, if a person forgets to pay zakat in the past or was guilty to pay the zakat, the sadaqah reduces the burden of the past. Sadaqah give a sense of protection not only the giver but also to the receiver of falling victim of disaster. God pleasure is received through the sadaqah. It is pleasure of the giver of the charity. The person feels happiness and fulfills his/ her obligation to the betterment of the humanity. Model of Islamic Charity Sadqah and donation: Volunteer charity No specification of rate or time Depends upon the capacity of an individual capacity Zakat: Obligatory charity Wealth: (income, earnings and savings) at the rate of 2.5% per anum Agriculture product: Crops (around 10%). Islamic Tresury (Fund): Bait-ul-Mal Spending: Needy, poor (orphans, widows), employees to administer and collect zakat, for those whose hearts are to be won over, captive (prisoners), in debts and scholars, and for the wayfarers. Social Security: Marginalized persons, communities Moral Economy: Good faith, fairness, justice, equality Fig 1.1 Fig 1.1 indicates that Islamic notion of charity is mainly based on the zakat, sadaqah and donation. These donations are collected at the Islamic funds. The fund is used to look after the marginalized community. This welfare is a form of social security. Everything related to the Islamic charity is based on the moral economy. The notion of moral economy is main crux of the charity. 2.3 Donation Third term which is often used is the donation. The donation refers to give money, gift or compensate the person, organization who is in need. A donation is typical a charity and it serves the purpose of humanity. Different words are used for the donation: khairat (Ø ®Ãƒâ€ºÃ…’Ø ± Ø Ø ª) or attya (Ø ¹ÃƒËœÃ‚ ·Ãƒâ€ºÃ…’Û ). These words denote the charity collectively and individually. Islam appreciates the donation to the cause of the humanity. It is normally given at the time of disaster, emergency, people in need, to save a human being, construct an educational institution and to feed the hungry people. 3. Difference between zakat, sadaqah and donation Zakat, sadaqah and donations are different kinds of charities in Islamic ideology. Zakat is the obligatory annual alms-giving which is determined on the basis of the value of ones own wealth. It is calculated 2.5% as per Islamic traditions in an year. The zakat is calculated at the beginning of the Islamic month Ramadan. According to the Islamic scholars, the zakat must be collected from the Muslims. This principal does not apply to the non- Muslims living in a Muslim state. It is mandatory and has strict verdict to pay the zakat, however, without any penalty for it. Zakat is responsibility of the only person who owns wealth. It is liable on the individual and the family. However, the sadaqah is a charity that is given beside the zakat contribution over the surplus wealth. It is volunteer act and without any percentage. Sadaqah is not specified as only monetary terms (feeding the poor and the needy), but also given support to the orphans, widows in the form of advising or counseling. It also includes the volunteer activities for the befit of the community at larger: teaching to the poor, giving sense of good faith and advising them to excel on the right path, the path of God. Similarly, some of the Islamic scholars believe that to form charity organization, construct educational institutions (mosque, school, college, universities) and construction of well (to clean water supply to the community) are the different forms of sadaqah. It can be given on the name of any relative (parents or children), if a person wishes to do so. Nevertheless, the sadaqah is volunteer act of the person and depend upon the capacity and surplus wealth of the person. On the other hand, the donation is neither time specific nor it is mandatory or obligatory. It is volunteer activity of a person. It significantly differs from the zakat, but close to the sadaqah. Nevertheless, these three types of the charity contribute to the welfare of the humanity altogether. 4. Comparative view of charity: Development of moral economy Islamic notion of charity (in its different forms) generates a moral economy. This is the economy which is based on the good faith and welfare of the humanity. In line with Bollig (1998) and Thompsons (1971, 1993) notion of moral economy. Islamic charity gives the following notion of charity. 4.1 Islamic charity: Moral injection Benthall (1999) highlights the Quranic injection of charity. According to Benthall the Islamic system of almsgiving (zakat) is more organized than other societies. For him, the zakat is closely associated with the prayers and the worship of God, therefore, the Muslim are morally obliged to pay the zakat to the poor, to the needy as per Islamic conception. He argued that Zakat can be distributed in poor, needy, orphans, widows, divorcees, prisoners and their families, unemployed and homeless people, students, those who cannot afford to marry. It is also for the disasters victims and those in need of free medicine or dignified funerals of a person who need it (Benthall 1999:31). Therefore, the Islamic charity is a moral injection to work for the betterment of the humanity. 4.2 Zakat: Powerful instrument to poverty eradication Zakat denotes growth, extension and purification and it is a donation on wealth and agriculture product. The zakat is collected as per nature of the wealth. It is collected to fulfill the tire needs of the marginalized segment of the society. The zakat is fundamental creed of Islam: It obligatory act of worship (Mohammad 1991). According to Mohammad (1996), the zakat is a system that has potential to eradicate poverty and inequalities (1991:1119). The zakat system is well organized system for the development of a country but it can be more organized for poverty eradication and for the maintenance of a society like Pakistan (Mohammad 1991). Similarly, a survey was conducted in 1990/91 of the household Integrated Economic Survey in Pakistan and findings revealed that the zakat and usher were the significant to contribute the lives of the people (Shirazi 1996). According to the survey, 39000 zakat committees were working with 250 thousand volunteers (Shirazi 1996:166). The zakat contribution on 1981/1982 from 845.85 million Pakistani rupees to 4655.9 million in 1993/94 (Shirazi 1996:170). The money was spending to substance allowance for poor (708.622 million), rehabilitation (245.669 million Pakistani rupees) and 1738234 people benefited from the zakat contribution (Shirazi 1996:185). However, the latest figures on the issue are not available. The development of the Islamic charity and its faire distribution could lead to alleviate and then eradicate poverty in the Muslim countries. However, the institution either do not exist or unable to deliver the services effectively. At some places, this institution was suppressed due to the fear of the dominance and power politics. Nevertheless, the Islamic charity has potential to contribute to the welfare of the humanity. 4.3 Charity: Road towards the social justice According to Bremer (2004:1) the development of any society local resources are necessary. Islamic societies developed over a range of charity organizations to in order to address the needs of the needy and poor. These organizations are zakat boards, wakf (endowment) and diverse local structures reflecting the richness of Islamic culture from Dakar to Davao (Ibid). For her, a strong civil society is now widely recognized as an important pillar supporting democratic institutions in the West (Bremer 2004:2). The strength of the civil society leads towards the development of the democratic institutions. According to her, foreign aid and a government is not enough for development in Muslim societies. Bremer outlines that in recent years USAID has funded the creation of an NGO service center that provides technical assistance and training to civil society organizations, and has granted financial support directly to NGOs ranging from business associations to community development groups (B remer 2004:3). For her, this development contribution can be significantly increased with the assistance of Islamic charity in Muslim societies. Ultimately, this charity leads towards the establishment of the social justice system (Bremer 2004). The whole notion of charity revolves around the notion of social justice in the Muslim world. The charity is the strong instrument to bring in the social justice. It helps the marginalized population within the society and tries to bridge the gap between the poor and the rich. 4.4 Charity: Funding for free education According to Blanchard (2007) religious school work as a charity organization in Muslim countries. They are source of providing education to the vulnerable groups, especially to the madrasas (religious schools). Madrasas offer a free education, room, and board to their students, and thus they appeal to impoverished families and individuals. On the whole these religious schools are supported by private donations from Muslim believers through a process of alms-giving known in Arabic as zakat. The practice of zakatone of the five pillars of the Islamic faithprescribed that a fixed proportion of ones income be given to specified charitable causes, and traditionally a portion of zakat has endowed religious education (2007:4). Blanchard (2007) provides information that in Pakistan Madrasas are being observed by the government regarding their finance sources after 9/11 attack in the United States. He reveals that the madrasas are contributing to provide the education to the poorest. He found that madrasas are registered in Pakistan and their financial assistance is observed by the Government of Pakistan since August 2006 (Blanchard 2007:5). Nonetheless, the charity could fill the gap of the education. 4.5 Charity: Belief and health seeking behaviour A study highlights the importance of the sadaqah in health seeking behaviour in Pakistan (see Midway, Tabasco, Hani, and Khan 2010). This study revealed those patients who strongly belief and practice sadaqah (charity) feel better and believe that they can recover their health after giving charity to the poor. According to this research, almost 85% of the respondent thought and gave charity. The study reveals that the sadaqah is usually giving in the form of money (85.2%) clothes (49.2%) and sacrificing an animal (65.5%). Almost 92% of the respondents relate the belief and practice of sadaqah giving in the hope of recovery from illness. Nevertheless, charity gives internal strength to the patients and they believe that they can have better health recovery after giving the charity. 4.6 Islamic charity is universal or specific notion of welfare: There are two views about the Islamic charity. One, it is localized notion of welfare and limited to the only Muslims and the Muslim societies. The Muslims are contributors as well as consumer of the charity. This perspective is under criticism among a large segment of the Muslim scholars (see Benthall 1999). However, the second point of view is that Islamic charity is universal and every human being without border, creed and dogma can benefit from the charity. However, the charity contribution is applied only on Muslims. The Muslim contributes to the charity and gives equal importance to the whole human being in order to disburse the charity (Benthall 1999). However, they do not impose on the non- Muslims. Nevertheless, only Muslims are contributor of the Islamic charity. However, it is equally important to give the charity to the non-Muslims. There is no specification of creed or dogma in the Islamic charity (except zakat). The zakat is limited to the Muslim societies. The donation are without any religious affiliation or association. 5. Discussion There is wide spread opportunity to get resources in order to feed the marginalized segment of the society, as per the notion of Islamic charity, then why the Muslim countries are dependent upon foreign aid is a question which is often raised. In fact, there are two major reasons of the dependency of the Muslim societies on the foreign aid and remain in the vicious cycle of poverty and under development. 5.1 Collapse of the charity institution: Change in the charity institutions Muslim countries depend upon the foreign aid because they were unable to maintain their institutions. Such institutions were collapsed during the colonization or soon after (Bremer 2004). In the eyes of the colonial masters, the Muslim charity institutions were the symbol of Muslim legacy and they were a source of the rise of the Muslim power. Therefore, it was necessary to abolish such institution from the Muslims societies (Bremer 2004). Especially, the zakat institution was under strong scrutiny during the colonial era because it was believed that this institution supports the freedom struggle. The colonial powers developed the institution of welfare instead of the zakat institution. However, this welfare institution, developed by the colonial powers, was perceived as not ones own. It was considered as a symbol to get money, but without any legacy (Bremer 2004). It was just perceived as the symbol of the colony and soon after become the source to collect the money by hook or by crook. People wanted to get benefited from the social welfare but not were ready to pay it back. Therefore, it was not much institutionalized as the zakat was spread during the Muslim era in the Middle East and in the Muslim countries before the 19th century. However, the Islamic charity institutions are believed as part of the worship of the God. Therefore, there were rare cases of the unfairness or corruption. They have strong check and balance to maintain the charity among the Muslim charity organizations. Nonetheless, the change in the charity institution brought mistrust and unfairness in the charity. Many of the Muslims societies became the prey of it and remain in the vicious cycle of poverty and under development. 5.2 Collapse of morality: Change to develop a new morality based on materialism Islam appreciates the giving hands (charity giver) and discourages the charity recipient. According to Islam, giving hand is better than the receiving hand. However, current scenario does not reflect the basic ideology of the charity of Islam. Despite of the fact that the zakat remain as an institution among the Muslim societies at individual level. However, it was not developed at the state level after the colonial era. It was perceived that state is in the hands of someone else (colonial masters or their local representatives) and there was not any institutionalized method of the zakat collection and its distribution. This mistrust or non-confidence led to collapse the real notion of the moral economy among the Muslims. In Islamic morality, there are two sets of rights and obligation for a Muslim: the rights to worship God and the right to serve the humanity. In Islam, the right of God may be put aside by the God, if He wants to do so. However, the right to serve the humanity cannot be neglected until unless the fellow human beings do not forgive it. It is exclusive related with the people and their rights. They (people, especially poor and the needy) have to forgive their rights to the fellow Muslims. So the Islamic moral values exclusive emphasize on the welfare and social security of the humanity and the marginalized group of the society. However, the collapse of the Islamic morality of charity is dominated phenomenon in the current era. It does contradict on the basic philosophy of the Islam that spends everything to the humanity which is surplus. However, the materialism and greed for wealth is dominant in the current culture of the Muslim societies. It is depicted in the life style and in the emerging value system. Consequently, it is affecting the basic notion of the Islamic charity and changing the moral economy of the Muslim in the contemporary era. 7. Conclusion Islamic concept of charity is much associated with the Muslim societies. It forms a moral economy and moral value systems (give charity and worship to the God). It also strengthens the notion of close social networking of the Muslims. However, it does not neglect the humanity at large. It gives a due share to provide the help to the people of the world. The charity is given to the needy, poor, scholars, charity organizations and welfare of the society at large. However, criticism to retain the Muslim charity among Muslim is not exclusive from the discussion of the charity. Dominant point of view, however, is in favour of the humanity rather than the welfare of the any specific community. Islamic charity begins from the individual level. It creates the space for the state. However, it does not exclusive involve the state to regulate the charity. The charity in Islam is equally important to the worship of God. Islam emphasize the worship of God (right to obey the God) and the service for the humanity (the rights of the poor and the needy). The charity is the right of the fellow human beings who are in need and it cannot be neglected as per Islamic moral economy. The Islamic charity is grounded in the concept of the moral economy.

Online Distance Learning Essay -- Teaching Education

Online Distance Learning Throughout the past few decades, online distance learning has become a prevalent method of teaching. Through the use of technology, the field of education has been slightly altered to fit the needs of both the educators and their pupils, by developing a communication system. For example, creating email addresses and generating websites, where the teacher and student can interact. The development of online distance learning is beneficial to the future of education because it provides more opportunity for students. What exactly does â€Å"online distance learning† mean? â€Å"A type of education where students work independently and communicate with faculty and other students via computer based communication† (Roman, Harry). Distance learning is predominately computer based but is currently being supplemented by television and two-way interactive video connections. The courses offered in the distance learning program range from basic literacy to highest graduate level programs. This unique offer allows students of all ages and abilities to participate and earn course credits. Online distance learning is a fast growing industry, there are eleven distance education mega-universities in the world, and the number is increasing rapidly. Until recent years, this would have seemed unrealistic, but because of the steady rise in technology, society has been able to grasp this concept. Online distance learning has become common throughout all parts of the United States because of the advantages that it has over traditional education. â€Å"Nobody is looking over your shoulder, there’s no commute, and the weather is never an issue† (Bowler, Mike). â€Å"The thing I like best is that you can do [schoolwork] whenever... ... 7. Setoodeh, Ramin. Technology: The Connected Classroom. September 27, 2004, MSNBC. Retrieved Oct. 16, 2004. Newsweek. http://msnbc.msn.com/id/6039076/site/newsweek/ 8. Chennai. Multimedia Centres in Classrooms! October 17, 2004 Kerala Online, Retrieved Oct. 17, 2004. http://www.keralaonline.com/technews.asp?folder=Tech&file=8_704.xml 9. Attracting and Keeping Quality Teachers. (2004). National Education Association, Retrieved December 3, 2004, from http://www.nea.org/teachershortage/ 10. Feistritzer, C. E. (1998, January 28). The Truth Behind the ‘Teacher Shortage.’ The National Center for Education Information, Retrieved December 3, 2004, from http://www.ncei.com/WSJ-12898.htm 11. Krunholz, J. (1997, July 24). Teacher Shortage Emerging. National Center for Policy Analysis, Retrieved December 3, 2004, from http://www.ncpa.org/pi/edu/pdedu/pdedu162.html

Social Class in A & P by John Updike :: essays research papers

In the story, â€Å"A&P† by John Updike, the student identifies the differences of social classes between Sammy, a checkout clerk and Queenie, a wealthy girl that visit’s the store. Though not from the same class structure, Sammy is compelled to interact with the girl, however fails in doing so because she is considered privileged. As the student begins his essay, he points out that Sammy is part of the lower class structure. He is an â€Å"eighteen-year-old boy who is working as a checkout clerk in an A&P in a small New England town five miles from the beach† (2191). While working an afternoon shift on Thursday, he notices â€Å"these girls in nothing but bathing suits† (2191) enter the store. It is in this scene that the student begins to identify the differences between the group of girls and Sammy. As the student develops his essay, Sammy begins to compare the girls to other customers in the store. From â€Å"houseslaves in pin curlers† to â€Å"an old party in baggy gray pants† (2192 ), Sammy negatively characterizes customers in contrast to the leader of the girls, Queenie. To Sammy, the girl is someone that is not from their town. She is everything that every girl envies and wants to be. In contrast to Sammy, she will spend her summer vacationing while he spends it working. It is clear to Sammy that their worlds are different, however it is also obvious that he would like to explore hers. The story unfolds when, â€Å"Lengel, the store’s manager† (2191) confronts the girls because they are dressed inappropriately. To Sammy, it is a moment of embarrassment and in defiance he quits his job. The student suggests that in quitting, â€Å"Sammy challenges social inequality and is a person who is trying to

Ecology Lab Report: Creating an Ecosystem in a Bottle Essay -- essays

Objective: To create an ecosystem contained in a bottle with both terrestrial and aquatic environments sealed to the outside world. Hypothesis/Predictions: I predict the fish will last for 3 days. I predict the crickets will last for a week. Materials: 1. fish 2. Water 3. 2 plants 4. Soil 5. Rag 6. Graphite 7. 2 Liter Bottle (2) 8. Tape 9. 2 Snails 10. 3 crickets Procedure: Cut top off 2 liter bottle and bottom off another. Fill the one without a top with water and put a plant, 1 fish, and 2 snails in water. Put a rag through the top of other bottle and pile with graphite (rocks). Put dirt, plants, and anything else that is required or put in optionally in container. Data: Water Level 1- 10 Â ½ cm Plant height 1- 9 Â ½ cm 2- 10 Â ½ cm 2- 9 Â ½ cm 3- 10 Â ¼ cm 3- 9 Â ¾ cm 4- 10 cm 4- 10 cm 5- 10 cm 5- 10 Â ¼ cm 6- 10 cm 6- 10 cm 7- 10 cm 7- 10 cm 8- 10 cm 8- 10 cm 9- 98 mm 9- 10 cm Logs Day 1 5/22/07 The water has turned into a very light and transparent yellow. Everything in tank seems in order. Crickets and fish seem lively. Not much change. Day 2 5/25/07 The water is a medium shade of yellow. The fish and crickets s... ... yes the ecology project of course! Through the exciting endeavors of my experimentation I have discovered over time that my environment has changed dramatically! The mighty creatures of before have fallen to their graves. Only 50% of all life from the beginning of my project still lives. During the experiments I have discovered that both my early predictions came true. The crickets did live for a week and my fish lived for more then 3 days. My predictions came as true as Edward Cayce?s. During this experiment I learned that a tiny environment within a 2 liter bottle was possible and it could very easy be capable of life. It seems in the end this experiment has made me wiser and stronger in a sense and gave me strength to keep on marching toward a bright future in which the old days shall return and everyone shall be just as it once was many years ago?..

Why Women Should Be Able to Vote

Today, I am speaking for the affirmative to why women in Australia should be given the rights to vote for many obvious reasons. My reasons being; firstly, we should all be treated equally with justice or else Australia would not be considered as an egalitarian society. Secondly, other countries have benefited their society by passing women’s suffrage. Lastly, women are just as hard-working as men and deserve as much as men do. To start off, I without a doubt believe that women should be able to vote as Australia or we would not be known as an egalitarian society.Egalitarian means to treat everyone equally regardless of their gender, social class, nationality, education, family, appearance or job. Why should we call ourselves an egalitarian country if we’ve even consider to not give women political privileges such as voting or contributing to ideas based on gender? Women are counted as citizens of the country. They still pay taxes and obey the law. Yet, their ideas and v oices are being crucially mocked and ignored.By allowing women to vote, contribute ideas and analyse problems, we would have more intense debates and more conflicts in arguments. However, we would also be aware of more common problems and needs of the people that need to be met. My next reason why women should be allowed to vote is that countries allowing women’s suffrage have benefited from these actions. The first country allowing this to be passed was our neighbouring country, New Zealand in 1883, and then followed by Denmark, Norway, Germany and Finland in the mid-1900s.Australia can grow by following the footsteps of these countries as they now have a wide variety of ideas beneficial to both men and women because it serves the citizen’s need which should priority. It also gives women, hope and role models to look up to. Lastly, women should be able to vote because we are just as hard working as men. A majority of women are capable of doing tasks men can do. Women are very committed to their family.How can a woman financially support her family if she does not get paid as much as men due to men’s bias? Women are expected to only do large amount of cooking, cleaning and looking after kids. It would only be fair if they were able to vote as their votes would contribute to what is best for the country and its future. In conclusion, I strongly believe women having the right to vote will increase our economy as its extremely beneficial for the people’s rights, needs and the future of Australia being known as an egalitarian country.

Battle of the Marne

ww2 The Battle of the Marne By Owen Fish In September 1914, the First Battle of the Marne took place. It is called the Battle of the Marne because it took place at the River Marne outside of Paris France. The German forces were attacking the French capital after invading places like Belgium and North Eastern France. The Germans were expected to win this battle and because of that, the French government fled Paris to Bordeaux.The Weapons used during this battle and many battles of this time was bolt action rifles, with the Germans using the Mauser Gewehr 98. When the Battle began the French Commander in Chief, Joseph Joffre, launched a counter attack by attacking one side of the German line. When he attacked the one side, part of the line helped out the people on the side, creating a gap between the two German armies. When this gap formed, the French troops forced it wider and wider by attacking the other side of the gap.On September 8 1914, French troops launched a surprise attack on the second German army, further widening the gap between the two armies. On September the 9th, the German chief of staff, Helmuth Von Moltke, ordered a retreat by the two German armies because of poor communication between them. When they retreated the Allied forces followed them, but not too quickly. After approximately 40 miles of retreating from the Marne river, the Germans camped out and dug trenches, that eventually led to trench warfare.The French armies lost about 250,000 soldiers at the Battle of the Marne and the German armies are believed to have lost about the same numbers, but no official numbers are available. The British BEF, which helped the French armies throughout the battle lost about 12,733 men. The Allied Victory at the Battle of the Marne not only was an Allied Victory, but it ended any German hopes of ending the First World War quickly. French Soldiers at the Battle