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PCP HIV AIDS Toolkit/HIV Transmission

Purpose
To provide an understanding of how HIV is transmitted.

Rationale
Information about how HIV can and cannot be transmitted is necessary to develop prevention education and to help reduce the stigma and discrimination that people living with HIV/AIDS experience.

Target Audience
Peace Corps participants (trainees and/or Volunteers)

Duration
2 hours 5 minutes to 2 hours 15 minutes

Objectives
By the end of the session participants will be able to
 * 1) Explain how HIV is transmitted.
 * 2) Identify populations at higher risk for HIV.
 * 3) Identify factors that increase the risk of HIV.
 * 4) Explain how to prevent transmission of HIV.
 * 5) Explain the general characteristics of an HIV epidemic.

Session Outline

 * 1) Introduction (5 minutes)
 * 2) HIV Transmission (30 minutes)
 * 3) Biological Risk Factors of HIV Transmission (15 minutes)
 * 4) Prevention (50-60 minutes)
 * 5) Characteristics of an HIV Epidemic (20 minutes)
 * 6) Wrap Up (5 minutes)

Facilitators/Technical Expertise
It may be helpful to have someone with medical expertise available to assist with the session. Facilitator must be knowledgeable about the biology of HIV/AIDS.

Materials and Equipment

 * Flip charts, markers, tape or tacks
 * Copy of the Life Skills Manual [ICE No. M0063]
 * Prepared flip chart with session outline
 * Handouts
 * A. Biological Risk Factors of HIV Transmission
 * B. World Health Organization: Statement on Kenyan and Ugandan trial findings regarding male circumcision and HIV
 * C. The Female Condom (pdf)
 * D. Instructions for Male Condom Use
 * E. Persuading Your Partner to Use a Condom
 * F. The ABC Approach
 * G. Universal Precautions
 * H. Measures of Disease Frequency
 * I. Mother-to-Child Transmission (MTCT)
 * J. Centers for Disease Control Factsheet: HIV and Its Transmission (pdf)

Preparation Checklist

 * Read the entire session and plan the session according to the time you have available.

 * Make copies of handouts.

 * Make an extra copy of Handout A: "Biological Risk Factors of HIV Infection." Cut it into the three sections to be used for group work in Part III, Step 2.

 * Research country policy on needle exchange and drug user services for Part IV, Step 3.

I. Introduction (5 minutes)
Step 1: Reveal flip chart with session outline

Step 2: Explain
 * 1) This session will focus on how HIV is and is not transmitted. There are many myths and fears relateding to HIV transmission. Developing an accurate understanding of HIV transmission is key to a Volunteer’s role as a prevention educator, and in helping to reduce the stigma and discrimination against people living with HIV/AIDS.
 * 2) A study on stigma done by the International Center for the Research of Women (ICRW) showed that even though people had learned a little about transmission, it was not enough to really understand it, and their “what if” scenarios created great fear that lead to stigma and discrimination. The study showed that people need more than hearing messages; they need to talk about what they heard and to have their “what ifs” answered. (We will learn more specifically about the ICRW study in the Behavior Change module.)

II. HIV Transmission (30 minutes)
Step1: Body fluids (5 minutes)

Trainer's note: Handout J: "HIV and its Transmission" can be handed out before this segment so that participants can follow along.
 * 1) Explain: In order to become infected with HIV, a person must be in direct contact with one of four main body fluids that transmit HIV. Ask what the four fluids are and write on flip chart paper under a heading: “Fluids that transmit HIV.”
 * 2) * Blood
 * 3) * Semen
 * 4) * Vaginal fluid
 * 5) * Breast milk
 * 6) State that HIV has been found in saliva and tears in very low quantities from some AIDS patients, but it is important to understand that finding a small amount of HIV in a body fluid does not necessarily mean that HIV can be transmitted by that body fluid. HIV has not been recovered from the sweat of HIV-infected persons. Contact with saliva, tears, or sweat has never been shown to result in transmission of HIV.

Step 2: Portal of entry (5 minutes)
 * 1) To become infected, these fluids need a portal of entry into the body. Ask for a definition of “portal of entry.”
 * 2) A portal of entry is a cut, sore, or opening in the skin or through the mucous membranes (HIV enters the body through the mucous membranes of the vagina, penis, rectum, and mouth).

Step 3: Mechanisms of transmitting HIV (10 minutes)
 * 1) Ask participants to form two groups, one by each flip chart paper hung on wall.
 * 2) Ask one group to define the most common mechanisms of transmitting HIV. Ask the other group to list mechanisms that do not transmit HIV. Give participants five minutes to make lists.
 * 3) Bring groups back together, share and discuss lists. Answers should include:
 * Most common ways of transmitting:
 * vaginal, anal, and oral sex
 * through exposure to non-sterile equipment and medical procedures (including needles and syringes)
 * through direct blood transfusions of untested blood
 * from mother to infant during pregnancy, delivery, or breast-feeding
 * Ways HIV is NOT transmitted:
 * through sweat, coughing, or sneezing
 * being near a person with HIV
 * sharing cups, eating utensils, or bathrooms
 * by hugging or kissing people with HIV when blood is not present
 * sharing toothbrushes (only if blood is not present on the brush)
 * by blood sucking insects (mosquitoes and bedbugs)

Step 4: High risk/low risk/no risk (10 minutes)
 * 1) Explore transmission further by thinking about other situations in which an individual can become infected with HIV.
 * 2) Call out different activities. If participants consider the activity:
 * 3) * no risk, participants should stay seated.
 * 4) * low risk, participants should stand.
 * 5) * high risk, participants should stand and stretch arms above their heads.
 * If there is no agreement about an activity, stop to talk about it.
 * 1) What is the risk of catching HIV from a person living with HIV/AIDS during each of the following activities? (Pause after each to allow them to stay seated, stand, or stand and stretch arms up. If there is disagreement, ask why.)
 * 2) * Hugging
 * 3) * Deep kissing
 * 4) * Having sex without a condom
 * 5) * Sleeping in the same room
 * 6) * Sharing cups, plates, or utensils
 * 7) * Using the same toilet
 * 8) * Cleaning up spilled blood
 * 9) * Eating food prepared by someone with HIV
 * 10) * Eating from the same plate as someone with HIV
 * 11) * Drinking from the same cup as someone with HIV
 * 12) * Birth to HIV-positive mother
 * 13) * HIV-positive mother breast-feeding her child
 * 14) * Being bitten by mosquitoes
 * 15) * Carrying someone who died of AIDS to the cemetery
 * 16) * Using unsterilized needles
 * 17) * Using someone else’s razor
 * 18) * Having sex with a condom
 * 19) * Receiving blood transfusion
 * 20) * Being spat on by someone with HIV
 * Trainer’s notes:
 * 1) * Hugging
 * No risk—no exchange of body fluids.
 * 1) * Deep kissing
 * Low risk (extremely low)—Deep or open-mouthed kissing is considered a very low-risk activity because HIV is present in saliva in only extremely minute quantities, insufficient to lead to HIV infection alone. Of the 65 million people infected with HIV/AIDS to date, there is only one documented case where HIV was transmitted by kissing, and both partners had serious gum disease. Investigators believe that the HIV was transmitted via blood present in their mouths, not by saliva.
 * 1) * Having sex without a condom
 * High risk—exchange of HIV containing body fluids.
 * 1) * Sleeping in the same room
 * No risk—no exchange of body fluids.
 * 1) * Sharing cups, plates, or utensils
 * No risk—no exchange of the type of body fluids that contain enough HIV to be infectious.
 * 1) * Using the same toilet
 * No risk—no exchange of the type of body fluids that contain enough HIV to be infectious.
 * 1) * Cleaning up spilled blood
 * Low risk— if universal precautions are not taken (see Handout G: “Universal Precautions”), there could be a risk of body fluid exchange if the person has open cuts or sores on his hands.
 * 1) * Eating food prepared by someone with HIV
 * No risk—no exchange of the type of body fluids that contain enough HIV to be infectious.
 * 1) * Eating from the same plate as someone with HIV
 * No risk—no exchange of the type of body fluids that contain enough HIV to be infectious.
 * 1) * Drinking from the same cup as someone with HIV
 * No risk—no exchange of the type of body fluids that contain enough HIV to be infectious.
 * 1) * Birth to HIV-positive mother
 * Depends. Low risk to high risk (see Part IV, Step 5)—depends on whether the mother was given ARV drugs during pregnancy and/or delivery.
 * 1) * HIV-positive mother breast-feeding her child
 * Depends. Low risk to high risk (see Pat IV, Step 5)—depends on whether the mother is breast-feeding the child exclusively (low risk), or giving the child other food (higher risk).
 * 1) * Being bitten by mosquitoes
 * No risk. Insects inject their own saliva into a person, not the blood of another person. Also, HIV cannot infect a mosquito’s cells, and cannot survive in a mosquito’s body.
 * 1) * Carrying someone who died of AIDS to the cemetery
 * No risk— no exchange of body fluids.
 * 1) * Using unsterilized needles
 * High risk— exchange of HIV-containing body fluids.
 * 1) * Using someone else’s razor
 * Low risk—if there are cuts on the person’s head, and the razor has blood on it (even if you can’t see it), then there could be an exchange of HIV-containing body fluids.
 * 1) * Having sex with a condom
 * Low risk—while condom use does not fully protect a person from HIV infection, it can drastically reduce the risk of infection if used properly.
 * 1) * Receiving blood transfusion
 * Depends. Low to high risk—if the blood has been properly screened and tested (very low risk), or if the blood has not been screened or tested (high risk).
 * 1) * Being spat on by someone with HIV
 * No risk—no exchange of the type of body fluids that contain enough HIV to be infectious.

III. Biological Risk Factors of HIV Transmission (15 minutes)
Step 1: Explain that there are many factors (such as social, cultural, and behavioral) that can put an individual at a higher risk for contracting HIV. In this session, we will focus on the biological risk factors related to transmission.

In your group you will read and discuss the information provided on a particular biological risk factor. After discussion, each group will have one person present a summary of your information for the entire group. Groups will have 10 minutes to work.

Step 2: Ask participants to divide themselves into three groups. Provide each group the appropriate information from Handout A: “Biological Risk Factors of HIV Transmission”:
 * Presence of sexual transmitted infections
 * Type of sexual intercourse
 * Male circumcision

Step 3: Each group spends time learning and discussing key points from its information sheet.

Step 4: Ask one person from each group to provide key points about the topic to the large group. Ask for any questions after each presentation; clarify information if necessary. Step 5: Distribute Handouts A and B to everyone for future reference.

IV. Prevention (50-60 minutes)
Step 1: Introduction (5 minutes)

Explain: HIV/AIDS prevention is a topic that we will talk about from many perspectives. In this session, we will focus on the “biology” of HIV prevention.

Step 2: Prevention in medical settings/universal precautions (5 minutes)
 * 1) Ask participants: “Who knows what the term ‘universal precautions’ means?”
 * 2) “Universal precautions” is a term usually used by health-care professionals working in hospital and clinic settings. It means that people should always protect  themselves “universally” from diseases that are transmitted via blood and body fluids (such as HIV and hepatitis). You should not decide to use barriers for protection from infectious bodily fluids based on how sick a person may look or how at risk they appear to be.
 * 3) Volunteers should never be in situations where they are exposed to blood and bodily fluids. However, information on universal precautions can be shared with health-care professionals to ensure they have the knowledge to protect themselves.
 * 4) Refer participants to Handout G: “Universal Precautions.”

Step 3: Prevention for injection drug users (5 minutes)
 * 1) Sharing contaminated needles and drug equipment is a highly efficient means of HIV transmission, and is the primary driver of HIV epidemics in some countries and regions of the world. Prevention programs for injection drug users (IDUs)  focus on reducing individual risk, and reducing the risk environment.
 * 2) Some examples of prevention programs to reduce individual risk:
 * 3) * HIV-prevention education programs targeted to IDUs
 * 4) * Disinfection and needle-exchange programs
 * 5) * Risk-reduction counseling
 * 6) Some examples of prevention programs to reduce the risk environment:
 * 7) * Creating safe environments for IDUs to adopt healthier behavior
 * 8) * Mobilizing IDUs and their communities to take action and reduce risks
 * 9) * Ensuring members of the community have the necessary knowledge, skills, and capacity to respond to the IDU population.

Step 4: Prevention of sexual transmission of HIV: abstinence, faithfulness, and correct and consistent use of condoms (25 minutes, longer if there are demonstrations included)

Trainer’s note: Handouts C, D, E, and F can be distributed as this segment begins so that participants can follow along or add notes, or they can be distributed after the discussion below.

 * 1) Explain: Because sexual transmission remains the primary mode of HIV infection, sexual prevention should be a major component of any HIV/AIDS intervention strategy.
 * 2) Ask participants to name the three ways in which sexual transmission of HIV can be prevented or reduced (the ABCs: practicing abstinence, being faithful, and correct and consistent condom use). Write them on a flip chart entitled “Preventing Sexual Transmission.” Make the following points in your discussion:
 * 3) Abstinence
 * 4) * Abstaining from all sexual activities that can transmit HIV is the only certain way to protect from sexual exposure to HIV and other STIs.
 * 5) * Note that in the Life Skills Manual (in the newer version see page 174; in the older, three-ring binder version see Part V, pg. 13) there is a session on delaying sex.
 * 6) Being faithful (i.e., practicing monogamy)
 * 7) * Being faithful with a mutually faithful and uninfected partner reduces (but does not eliminate) the risk of sexual transmission of HIV.
 * 8) * An individual, even if faithful themselves, can still be at risk of becoming infected if his or her spouse or regular partner is not faithful.
 * 9) * The fewer lifetime sexual partners a person, the lower the risk of contracting or spreading HIV or another STI.
 * 10) Correct and consistent condom use
 * 11) * Reduces, but does not eliminate, the risk of HIV infection.
 * 12) * Condoms protect by forming a barrier to prevent contact with semen, vaginal fluids, and open sores.
 * 13) * To achieve the protective effect of condoms, people must use them correctly and consistently, at every sexual encounter. Failure to do so diminishes the protective effect and increases the risk of acquiring an STI because transmission can occur with even a single sexual encounter.
 * 14) Distribute Handout G: “The ABC Approach” and ask participants to read it.
 * 15) Check to see if they have questions. Remind them about or show them a copy of the Life Skills Manual. They will be introduced to the manual in another session; they should all have a copy.
 * Optional demonstration: If not yet covered, demonstrate the appropriate use of the male condom and, if available in the country, the female condom.
 * Male condoms: (Handout D: “Instructions for Male Condom Use”)
 * The male condom covers the penis to create a barrier against STIs, HIV, and sperm.
 * Check the expiration date before use.
 * Keep condoms in cool areas—do not store condoms in sunlight, glove compartments, or wallets for long periods of time.
 * Check that the condom has not been left too long in the sun by feeling for an air pocket in the wrapper.
 * Walk participants through the appropriate steps of condom use
 * Female condoms: (Handout C: “The Female Condom”)
 * The female condom lines the vagina to create a barrier against STIs, HIV, and sperm.
 * The condom is a pre-lubricated sheath with flexible rings at either end. The inner ring is used for insertion and it holds the condom in place. The outer ring stays on the outside of the vagina.
 * Female condoms are made of polyurethane (not latex), therefore they are not susceptible to damage from heat or humidity.
 * 1) Explain that we will talk about sexual prevention of HIV transmission in more detail in other sessions (Behavior Change, Capacity Building).

Step 5: Prevention of Mother-to-Child Transmission (PMTCT) (10 minutes)

Trainer’s note: Handout I: “Mother-to-Child-Transmission (MTCT)” can be handed out as this segment begins so that participants can follow along or add notes, or it can be handed out after the discussion below.

 * 1) Explain: Mother-to-child HIV transmission (MTCT) is responsible for the greater majority of the estimated 700,000 new annual HIV infections in children worldwide. Without intervention, approximately one-third of infants born to HIV-positive mothers will become infected with HIV.
 * 2) There are three ways that mothers can transmit HIV to their children. Ask participants if they can name the three ways and write them on a flip chart entitled “Modes of MTCT”:
 * 3) During pregnancy
 * 4) During labor and delivery
 * 5) Through breast-feeding
 * 6) Explain: While it is impossible to completely prevent MTCT, the risk can be significantly reduced.
 * 7) Refer back to your flip chart entitled “Modes of MTCT” ask participants how the risk of MTCT can be reduced during each of these steps. Key points:
 * 8) 	During pregnancy
 * 9) * HIV can cross over from the mother to the baby’s bloodstream.
 * 10) * The risk can be reduced by the mother taking ARV drugs during pregnancy.
 * 11) During labor and delivery
 * 12) * HIV infection can occur when blood or other infected maternal fluids present during delivery pass into the baby’s body.
 * 13) * The risk can be reduced through delivery by cesarean section, and through administering ARV drugs during labor and delivery.
 * 14) Through breast-feeding:
 * 15) * If it is economically feasible, it is best for an HIV-positive mother not to breast-feed her baby.
 * 16) * However, in resource-poor settings where access to clean water and adequate replacement food is limited, the increased risk of disease, malnutrition, and death from not breast-feeding must be weighed against the risk of HIV transmission.
 * 17) * In these cases, it is recommended that an HIV-positive mother breast-feed exclusively (infant is given breast milk only, with no other food or liquids) for the first few months of life, and wean the baby as soon as possible. Exclusive breast-feeding may reduce the risk of HIV transmission because unclean food/water can cause gastrointestinal illness in the infant, which creates an environment where HIV infection is more likely.

V. Characteristics of an HIV Epidemic (20 minutes)
Step 1: Definitions of incidence and prevalence

Distribute Handout H: “Measures of Disease Frequency” and explain the difference between incidence and prevalence.
 * 1) In the context of HIV/AIDS:
 * 2) * Incidence: the rate at which new cases of HIV are occurring in a population during a given time (usually a year).
 * 3) * Prevalence: the percentage of the population that is infected with HIV; includes both new cases and existing cases.
 * 4) * For example, in a population of 1,000 people:
 * 5) *# If 100 people are infected with HIV, the prevalence will be 10 percent.
 * 6) *# If 30 of the 100 cases are new infections (in a given time period), the incidence will be 3 percent.
 * 7)  What incidence and prevalence tell us
 * 8) * Incidence tells us more about how a disease is spreading in a population. Changes in HIV incidence can be an indicator of whether prevention efforts are successfully reducing the number of new infections.
 * 9) * In a population, the availability of life-extending treatments like ARV therapy can lead to an increase in HIV prevalence. This is because fewer people are dying, which contributes to overall percentage of the HIV-positive population.

 * (Trainer’s note: referring to Handout H, explain that this scenario is analogous to less water leaving the basin.)

Step 2: Different countries and areas of the world have different types of HIV epidemics.
 * 1) Explain: There are many types of HIV epidemics around the world. Behavioral, cultural, and biological risk factors all contribute to the type of epidemic a country will experience. We are going to discuss the three general types of HIV epidemics, and some characteristics of each. (On a flip chart, write the three types of HIV epidemics—low level, concentrated, and general— and discuss the following points.)
 * 2) Low-level epidemic
 * 3) * HIV prevalence is less than one percent in the general population and in all sub-populations practicing high risk behavior.
 * 4) * HIV infection may have existed for many years, but it has never spread to significant levels in any groups with high risk behavior.
 * 5) * Infection largely occurs among persons with higher risk behavior, such as commercial sex workers (CSWs), injection drug users (IDUs), and men who have sex with men (MSM).
 * 6) Concentrated epidemic
 * 7) * HIV prevalence is less than one percent in the general population, but more than five percent in any sub-population practicing high risk behavior.
 * 8) * HIV has spread in one or more groups with high risk behavior (CSWs, IDUs, MSMs, etc.) but has not become well established in the general population.
 * 9) * The future of the epidemic is determined by the frequency and nature of links between the highly infected subpopulations and the general public.
 * 10) * Note: Some of the most heavily populated countries in the world currently report a low prevalence in the population. However, an overall low prevalence can mask significant sub-epidemics in certain regions of the country or groups with high risk behavior, for example.
 * 11) Generalized epidemic
 * 12) * HIV prevalence is more than one percent in the general population.
 * 13) * HIV is firmly established in the general population.
 * 14) * Although some high-risk groups may continue to contribute disproportionately to the spread of HIV, sexual networking in the general population is sufficient to sustain the epidemic.

VI. Wrap Up (5 minutes)
Step 1: Ask a few people to share their feelings at this point about HIV/AIDS.

Step 2: Remind participants about the important role of Volunteers in educating others about HIV transmission and prevention. The major source of stigma and discrimination comes from incorrect beliefs or incomplete information about transmission. If these can be reduced, the number of people who will be tested and treated will increase.

Step 3: Be sure to end on a note of hope.
 * You can protect yourself if you are aware and careful.
 * Learn the percentage of your population that is not infected. Remember that prevention is the only vaccine against HIV!

Resources

 * HIV/AIDS in Eastern Europe and the Commonwealth of Independent States: Reversing the Epidemic: Facts and Policy Options, UNDP, Bratislava, 2004.
 * Life Skills Manual, Peace Corps: Washington, DC, 2001. Part III, “Facing Facts about HIV/AIDS and STDs.” [ICE No. M0063]
 * National Institute for Allergy and Infectious Diseases. “Questions and Answers NIAID-Sponsored Adult Male Circumcision Trials in Kenya and Uganda,” December 13, 2006. http://www3.niaid.nih.gov/news/QA/AMC12_QA.htm (accessed March 26, 2007).
 * PEPFAR. “Ambassador Mark Dybul's Statement on Findings of Adult Medical Male Circumcision Trials,” December 13, 2006. http://www.pepfar.gov/press/77790.htm (accessed March 26, 2007).
 * PEPFAR. “HIV Prevention among Drug Users Guidance #1: Injection Heroin Use,” March 2006. Available for download at: http://www.state.gov/documents/organization/64140.pdf, (accessed March 26, 2007).
 * PEPFAR. ABC Guidance #1 For United States Government In-Country Staff and Implementing Partners Applying the ABC Approach To Preventing Sexually Transmitted HIV Infections Within The President’s Emergency Plan for AIDS Relief, Final. Available for download at: http://www.state.gov/documents/organization/57241.pdf, (accessed March 26, 2007).
 * PEPFAR. Guidance for United States Government In-Country Staff and Implementing Partners for a Preventive Care Package for Children Aged 0-14 Years Old Born to HIV-Infected Mothers - #1, April 2006. Available for download at: http://www.pepfar.gov/documents/organization/77005.pdf (accessed March 26, 2007).
 * PEPFAR. Report on Blood Safety and HIV/AIDS, June 2006. Available for download at: http://www.pepfar.gov/progress/76858.htm (accessed March 26, 2007).
 * PEPFAR. “Issue Brief: Prevention of Mother to Child Transmission,” January 2007. http://www.pepfar.gov/pepfar/press/79674.htm (accessed March 26, 2007).
 * The Female Condom, The Female Health Company, www.femalehealth.com (accessed March 26, 2007).
 * World Health Organization. “HIV and Infant Feeding Resources.” http://www.who.int/child-adolescent-health/NUTRITION/HIV_infant.htm (accessed March 26, 2007).
 * UNAIDS. www.unaids.org, (accessed March 26, 2007).

title: PCP HIV AIDS Toolkit/HIV Transmission


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Portal:Applied sciences/Intro

Welcome to the Applied sciences Portal! This page is a guide to Wikiversity learning resources that are about Applied sciences in general. Please help create and organize learning resources at the content development projects.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Portal:Applied sciences/Intro


text: Template:Java Platform, Enterprise Edition/Java EE Tutorial/Navigation


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Draft:Archive/2024/Adobe Illustrator/The Illustrator Workspace

Adobe illustrator is an particular software part of the premium web design collection and the Adobe create suite cs4 master collection is an editing tool earlier available with the Macromedia product now some specific features are available with the adobe that provide with the exceptional ability of designing the 3 d images that were earlier available with the flash only now we could place the specific task buttons with more specific operation available and committed to the available--[*User:Peter Learning Adobe Software|Peter Learning Adobe Software]] 04:01, 16 October 2009 (UTC)

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Ethics/Nonkilling/Spiritual/Hinduism

 * This Course is based mainly on Professor Balwant "Bill" Bhaneja's (University of Ottawa) paper Nonkilling in Hindu Tradition prepared for the First Global Nonkilling Leadership Forum, Mu Ryang Sa Buddhist Temple, Honolulu, Hawai‛i, November 1-4, 2007. The Course is part of the Program on Nonkilling Spiritual Traditions at the School of Nonkilling Studies.

Nonviolence and Nonkilling has been a salient feature in the history of Indian people for more than 2,500 years. For thousands of years, Ahimsa has been a starting doctrine for sages who strove to practice Dharma whether performing their worldly or spiritual duties.

From ancient Vedic period to the era of Mahatma Gandhi, the concept of Ahimsa has been a significant human value of Indian culture. The first written reference to Ahimsa is in Upanishads (circa 700 B.C.). It appears as one of the five ethical qualities that one must develop as personal sacrifice to discover the Divine within. Ahimsa is one of the five ethical qualities along with Truth, Righteousness, Love, and Peace.

Hinduism does not profess or assert its claims of Truth in ways that would legiti-mate the use of violence to enforce these or punish those who do not profess its worldview. It is a religion that seeks achievement of peace through unity between mate-rial and spiritual, interior and exterior, and Atman and Brahman. The all pervasive Reality when spoken in terms of its universal aspect is called Brahman, and when as our inner-most self, it is Atman. This mergence of two brings moksha, salvation.

The obstacles to such spiritual union are acts of violence and untruth that are moti-vated by greed, anger, and self-interest; if these are not overcome they continue to bring pain and ignorance. Patanjali in his Yogasutra states that when a man becomes “steadfast in his abstentions from harming others, then all living creatures cease to feel enmity in his presence as there is no reciprocation.” The doctrine of Ahimsa in Hinduism is thus neither negative nor positive. The emphasis is on action, only right means can achieve right ends.

Definition of courage in Hinduism comes from the conception of death; that is, liv-ing your life in a moment. If you live your life in each moment (fulfilling your Dharma), as it could be your last, then you fear nothing.

Gandhiji’s expression that nonviolence is not for cowards was perhaps based on this implicit understanding of Ahimsa as he continued his experiments with truth. His active nonviolent resistance emanated from such inner strength to confront the batons and bul-lets fearlessly, thus arousing a nonviolent revolution in the conscience of the adversary. The Hindu scripture Bhagvad Gita is often described as a treatise about war. In fact, it is more about ways to prevent a war, telling its reader how to overcome inner and outer conflict through fulfillment of righteous conduct, Dharma. The ultimate victory in the Bhagvad Gita is not a happy one. It shows that as aftermath of a war, even the victors are not contented. The winning clan ultimately in a drunken brawl annihilates each other. Those who survive, mainly the four virtuous brothers on the hearing of this news and the demise of their mentor Krishna, renounce everything to follow the eldest; they journey North till one by one they die walking towards Himalaya for their spiritual salvation.

It was in this context Gandhiji said that violence may seem to resolve conflicts but when it does, it is only temporary. Ultimately, in killing no one wins because the winner leaves be-hind a bitter enemy. Violence may end all conflicts but only after eliminating all humanity.

To seek peace outside, one has to have peace within. At the same time to be at peace internally, one has to play one's part in creating conditions of peace in the world. The two are intertwined.

In summary, the basic theological message of Hinduism stands out as one of unity of existence; it is fundamental in the Hindu search for love, truth, peace, and nonviolence.

Killing is an extreme form that results from the sense of otherness we tend to cre-ate. Vision of Ahimsa is based on interdependence and interconnection among all be-ings (and even nonbeings).

Ahimsa, Nonviolence, and Nonkilling affirm the negation of otherness to ensure that one is not causing the other any injury in thought, word and deed. All Hindu prayers end with benediction of Om Shanti, Shanti, Shanti, which means Peace to Body, Peace to Mind, and Peace to Soul—That I am.

 * For further reading also visit the School of Theology, the Division of Religious Studies, the Department of Comparative Religion and the Department of Inter-Religious Conflict Studies.

title: Ethics/Nonkilling/Spiritual/Hinduism


text:
Java Platform, Enterprise Edition/Java EE Tutorial/An Introduction to JSP

Using JavaServer Pages Technology we can include dynamically created content inside HTML, XML, and other kinds of web pages. A JSP file is actually very much similar to an HTML file except that it contains Java code to generate the dynamic content. When a user accesses this page the Java code inside the page is converted to a servlet which adds content to the HTML send to the client.


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User:Charly Whisky

 c.w. is an abbreviation of my name Christian Wolff.

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title: User:Charly Whisky


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ATP mentor training/Mentor cooperation

Mentor cooperation
Training

title: ATP mentor training/Mentor cooperation


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ATP mentor training/Utopia projects

Discussing utopia
A mentor can discuss aspects of a utopian society with his protégé. Discussion can also begin with fictional scenarios if mentor and protégé can agree on a fictional scenario as the background. As a mentor you can use Socratic debate to challenge the proposals of your protégé. The goal is of course not to refute the proposals in general but to provide motivation for further thought. Utopia may be more interesting than discussing politics of the day because it allows more freedom of thought.

Interesting questions are if the utopian society would work and if and how the protégé would meet the needs of the utopian society he envisions. Meeting the needs of an utopian society may usually require discussion of the categorical imperative.

 * In a society without schools, which education would the protégé willingly pursue without external motivation?
 * In a society without money, which professions would the protégé be willing to work in without further motivation?

Projects for the protégé
Are there things that can be learned from the discussion? What aspects of what has been deduced can be applied today? As a mentor you can agree with the protégé on projects or behavior patterns that work towards goals that have been identified as desirable.

title: ATP mentor training/Utopia projects


text:
Fundamentals of Neuroscience/Neural Cells

Goals

 * To learn the functions and major subtypes of neurons and neuroglia.
 * To learn the basic parts of a neuron and their functions.
 * To understand how neural cells differ from most other cell types.

Structure of Neurons

 * Neurons are the basic functional unit of the nervous system, and are divided into three main parts:
 * Cell Body: contains the nucleous and other organelles
 * Dendrites: short, branching extensions of the cell body that receive signals
 * Axon: long projection off the cell body that sends signals

 * Neurons themselves can be divided into several main types, depending on their functions:
 * Afferent neurons: sensory neurons that receive and transmit stimuli
 * Efferent neurons: motor neurons that produce a response in targeted cells

Neurons and Neuroglia

 * There are two types of neural cells, neurons and neuroglia.
 * Neurons, approximately 86 billion of which are contained in a human brain, transmit electrical and chemical signals to one another.
 * Neuroglia, also known as glia, support and protect neurons. Some of their functions include:
 * Nourishing neurons
 * Maintaining neural homeostasis
 * Forming myelin, which speeds up signal transmission.
 * Reacting to damage

 * There are two major types of glia, microglia and macroglia.
 * Microglia: macrophages capable of phagocytosis, which protect and repair the neurons of the central nervous system. They are capable of moving within the brain, and will multiply and expand when the brain is damaged.
 * Macroglia: These are larger than microglia and include three major subtypes.
 * Astrocytes: provide the appropriate ionic milieu for neurons to be able to generate action potentials
 * Oligodendrocytes: form and maintain the myelin that surrounds neurons in the Central Nervous System
 * Schwann Cells: form and maintain the myelin that surrounds neurons in the Peripheral Nervous System
 * Ependymal cells: produce and regulate CSF

Exercises

 * Identify the type(s) or subtype(s) of neural cell performing the following functions:
 * Repairing damaged neurons
 * Forming myelin in the spinal cord
 * Transmitting chemical signals

ANSWERS

Microglia

Oligodendrocytes

Neurons


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User talk:Willkempfer

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 * Great bio!
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 * Some truly purple prose on your midterm--this page is developing very nicely.
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User:BJ Covert Action

I'll add some interesting stuff here when I have time. Until then the name and these two sentences is all you get. Sorry =P

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User talk:BJ Covert Action

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text:
Evolutionary Synthesis

The evolutionary synthesis is the term coined by Ernst Mayr and William B Provine for the period between 1930-1950 that saw the fusion of Darwinian selection theory with Mendelian genetics. Historians of science such as Vassiliki Betty Smocovitis, also argue that it saw the emergence of the discipline of evolutionary biology that was accompanied by the creation of a new journal, Evolution, and the first international Society for the Study of Evolution.

The Modern Evolutionary Synthesis, contributed to evolutionary thought by bridging the intellectual and cultural gaps between geneticists, naturalists, and paleontologists. Its tenets were several  :
 * 1) All evolutionary phenomena can be explained in a way that is consistent with known genetic mechanisms and the observational evidence of naturalists.
 * 2) Evolution is gradual and is caused by small genetic changes, recombination and natural selection. Discontinuities among species are explained as originating gradually, through geographical separation and extinction rather than saltation.  However, this does not mean that the rate of evolutionary change is constant. Several mass extinctions in the evolutionary history of life give us evidence that massive extinctions leave niches vacant, allowing other species to achieve rapid diversification and speciation.
 * Selection is the main driver of change, even if variations in fitness are slight. The object of selection is the phenotype, the externally observable traits of an organism. This is produced by the interaction of the genotype, the heritable information in the form of DNA with its surrounding environment. As the genotype codes for the phenotype, and the genotype is passed through reproduction, the gene is the unit for selection. But as the phenotype are only the external traits, it is the genotype that create them which are selected for, specifically in the form of genes, packets of genetic information within the chromosome. The role of genetic drift is equivocal.
 * 1) The genetic diversity of natural populations is a key factor in evolution. But as evolution proceeds through natural selection, several genetic variations are selected against. Thus, natural selection destroys variation which it feeds upon. Also are barriers to gene flow, which are key infuences in genetic drift and speciation.
 * 2) The fossil record can be explained by extrapolating micro evolutionary observations to macro evolutionary events.

title: Evolutionary Synthesis


text:
Lunar Boom Town/Earth-Gravity Simulation Facility

Long term residence in a lunar environment means long term exposure to a low gravity environment. This could potentially have detrimental effects on human anatomy. Developing and maintaining some sort of facility that simulates gravity levels comparable to that of Earth could help to offset some of these effects.

Human Environment
The environment for human evolution was a pressure based environment. It requires a medium developed in conjunction with beneficial lifeforms. The ecosystem is generally excluded from space travel designs. Future systems plans can include ecosystems for extended (lifetime) travel.

Business options
Research into the facility can look into available space technology.

Pressure Chambers
All space and lunar facilities utilize pressure systems suited to human environment.

Down Pressure
Down-fans are not used by space modules yet. A full moving medium is not the objective of current efforts. However, after temporary analysis and experimentation in space the permanent solution may include moving medium.

Down pressure can be delivered by gas, liquid, or particulate matter.

Biological bubble
In an agricultural scenario, humanly acceptable mediums can occur within proximity to biological generators.

Surface tension
Water tension, and other forms of surface tension can create inhabitable zones.

Magnetic field
Magnetic clothing could compensate for several Earth-viable environment requirements.

Gravity
Motion induces greater gravity forces on the body.

Spinning Rooms
This is a well known field. Early experimentation delves into the G-force phenomena.

Gyro Rooms
Computer controlled gyro rooms could create a copy of Earth's gravity for long term synchronization with the seasonal needs of the human body.

Particle Acceleration
Particle accelerators can produce an environmental change. Affecting gravity via 'medium focus' and 'pressure changes' is possible. Furthermore, it can be used in conjunction with magnetic systems.

Electron flow
Electrical charge affects the human body. Already, Tens devices can control muscle tension.

 * Charge surfaces could be put into floors, chairs, pools, walls, or tables.

 * Charge clothing could operated within training rooms to simulate more difficult earth terrain.

 * Properly controlled and charged rock climbing walls could create a higher resistance for body training.


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User talk:Rusty21344

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User talk:Cchimself

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User talk:CourtneyRhem

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text:
Ethics/Nonkilling/Spiritual/Buddhism

 * This Course is based mainly on A.T. Ariyaratne's (Founding President of Sri Lanka’s Sarvodaya Shramadana Movement) paper Nonkilling in Buddhism prepared for the First Global Nonkilling Leadership Forum, Mu Ryang Sa Buddhist Temple, Honolulu, Hawai‛i, November 1-4, 2007. The Course is part of the Program on Nonkilling Spiritual Traditions at the School of Nonkilling Studies.

Every Buddhist has to take Refuge in Buddha, Dhamma and Sangha and also undertake to observe Five Precepts. The Five precepts are: to observe non-killing, non-stealing, non-sexual misconduct, non-false speech, and non-consumption of intoxicants. This is the minimum level of moral conduct that a Buddhist vows to follow in his or her daily conduct. The Five Precepts are not imposed by an outside god or the Buddha himself. It is a pledge that all practicing Buddhists make to themselves and repeat everyday as the day starts and on all auspicious occasions. For example we say: “I undertake to observe the precept to abstain from destroying the life of living beings.” Similarly the other precepts are undertaken.

Thus the most fundamental principle in Buddha’s teachings is respect and protection of all sentient life. Non-killing and not giving any support or encouragement to taking away life is the foremost self-discipline that should be cultivated in practice of Buddhism. According to our ancient chronicles there had been times in our Sri Lankan history when “Non-Killing Societies” existed under pious and righteous kings. Even the killing of fish, land animals and birds was prohibited by law. In those times agriculture flourished, national peace prevailed, people’s basic needs were satisfied and arts and crafts, tanks and irrigation systems, architecture and literature, and massive stupas were built and we were known as a Dharmadweepa (Land of Righteousness) and Dhanyagara (Land of Agricultural Prosperity).

Unfortunately, disunity among the ruling class, South Indian invasions, invasions by the Western imperial powers and finally British colonization changed the course of history of our land and people. Sri Lanka became independent in 1948 but the ancient values, nonviolent methodologies, social political and economic structures were weakened. In their place Western values, methodologies and structures were imposed on the people. The ideal of a non-killing society became a utopian dream in the minds of people who believed in nonviolence. And killing became an acceptable norm. Two Suttas could be mentioned, two discourses delivered by Buddha to his disciples.

Karaniyametta Sutta: In this Sutta, Buddha admonishes us to spread loving kindness to all living beings. For example, “Whatsoever draws breath, or has existence—the quaking or the steadfast, Enfolding all—the long, the huge, the mid-sized, the short, the lean, the big… Those visible and those invisible, those dwelling afar, those seeking birth — may all beings have happy minds.” This is the extent to which the positive expression of non-killing, mainly loving kindness, was advocated by the Buddha.

In another discourse the Buddha advocated how to practice meditation on loving kindness. For example, he beseeched us to cultivate loving kindness in this way: “May I be free from enmity, disease, and grief, and may I live always happily! As I am, so also may teachers, preceptors, parents, intimate, indifferent, and inimical beings, be free from enmity, disease, and grief, and may they live happily! May they be released from suffer-ing. May they not be deprived of their fortune, duly acquired!”

Even in modern times, these Suttas are chanted in Buddhist village temples and Buddhist homes. Most Buddhists practice meditation on loving kindness at the end of their daily religious observances.

 * For further reading also visit the School of Theology, the Division of Religious Studies, the Department of Comparative Religion and the Department of Inter-Religious Conflict Studies.

title: Ethics/Nonkilling/Spiritual/Buddhism


text:
Ethics/Nonkilling/Spiritual/Humanism

 * This Course is based mainly on Professor George Simson (University of Hawaiʻi) paper Humanism, Nonkilling, and Leadership prepared for the First Global Nonkilling Leadership Forum, Mu Ryang Sa Buddhist Temple, Honolulu, Hawai‛i, November 1-4, 2007. The Course is part of the Program on Nonkilling Spiritual Traditions at the School of Nonkilling Studies.

It would seem at first glance that there is an obvious commonsense reason why nonkilling and humanism are closely allied. Humanism means assigning the highest value to live human beings. Observation and respect for the natural world, memory, imagination, plain speaking, high thinking, good will, tolerance, and judgment are the instruments of humanism. Time and space—the whole of nature—comprise both the palette and canvas of humanism. To the humanist each human should be protected at birth, nurtured in the natural world during youth, encouraged during times of creativity, and prolonged into mature productivity until peaceful and dignified death. Killing humans—shortening their mortal span through violence or neglect—is antithetical to valuing them. To humanists, pain and suffering, lying and superstition are the main bad things, and are the cause or consequences of killing. The Kantian categorical imperative—act so that it could be willed universally—or its musical counterpart, Beethoven’s 9th are better suited to nonkilling than killing.

The antithesis of humanism is epitomized in St. Anselm’s 12th century formulation called the ontological argument for the existence of God. Anselm thought that in the hierarchy of reality a god is at the top and is, therefore, omnipotent, omniscient, and omnipresent. Such delegation of absolute power to something unseen is the very opposite of the humanistic sense of ethical responsibility for life. Such a blind mouth (Milton’s phrase) of absolutism contrasts sharply with the humanistic ontology of becoming.

Humanism is subject to much subclassification and diverse morphologies. Classification is the ancient genius of Aristotle and the contemporary genius of the Google whiz kids, Page and Brin, the Palo Alto billionaires. Some varieties of humanism are secular humanism (the demon of the absolutists), Christian humanism, scientific humanism, geographical humanism, eye-level humanism, resource humanism, literary humanism, humanism of the arts, Asian humanism, Buddhist humanism, and Confucian humanism. This classifying the varieties of humanism leads to judgment because judgment requires classifying entities, an act which is the basis of both logic (“reason”) and perceiving the world of agreement. Thus judgment is the better term to use when describing the actions of humanists because it has fewer undertones of ancient hostility than “reason.” Furthermore, judgment then becomes a shared activity among many belief systems and a non-final locus of agreement among many diverse belief systems. That in turn provides a basis of human agreement, even if partial, and with good will, nonkilling.

Because all belief systems use judgment, it is better to use the word “judgment” than the word “reason” in defining humanistic ratiocination. The reason in the context of nonkilling leadership is that “judgment” implies identification, selection, comparison, classification, and inference, activities shared by all kinds of humanists and non-humanists. Further, it avoids the undertone of ancient contention in the use of the term “reason.” All but the most romantic thinkers engage in some form of judgment. Emphasizing “judgment” provides an actively practical epistemology useful to all our efforts at nonkilling leadership. Erasmus, a Christian humanist in the 15th c. showed and implied that the defining characteristic of humanism is ethics, social or personal. Humanistic ethics applies principle to experience. Ethics is not moralizing, although moralizing may be a part of ethics. Humanism recognizes that fraud is the handmaid of killing.

Practical ethics is the ability to distinguish the is from the ought. Humanistic ethics is naturalistic and derives its enforcement from a broad understanding of consequences. To the humanist, ought is simply today catching up with tomorrow. The distinction between is and ought got an undeserved bad name from Machiavelli, but, rescued in the 20th c., it has become central to humanistic ethical thinking because it distinguishes, but does not divide, fact from value. It is particularly pertinent to the ethics of nonkilling because living through our mortality is a big Is, while thwarting mortality’s devaluation is a big Ought. In short nonkilling ethics depends on the idea that what we perceive and what our human limitations let us conceive is what we’ve got, and enforcement is through the imperative of actively alleviating pain, suffering, fraud and superstition so we can live with the consequences.

The big leadership issue is not only how to define and understand the ethical locus of humanism but how to make ethical nonkilling arguments persuasive to the point of action by one person or by 6 billion people—so that people choose to act as nonkillers rather than killers. Again, diminishing pain, suffering, and lying by vigorously estimating naturalistic consequences is at the core of humanistic action.

Two traditional aspects of humanism could be re-energized as part of a worldwide effort at leadership to stop killing. Leadership in nonkilling humanistic ethics would connect rule ethics and attitude ethics. For example, a rule ethic such as “Thou shalt not kill” and an attitude ethic of “The waste of life by killing appalls me” need to be integrated into ethical social contracts. This merging could be done through approaching the problem through conventional, widely understood, institutions—art, particularly the motion picture and education—which are really loci of agreement. Even our best and brightest turn out to be purveyors of killing because they corrupt these two good institutions through the artful rhetoric of lying propaganda and the education of destructive self-interest.

In the spirit of secular humanism—which is always in process and greets with aloha many other compatible ways of understanding and acting—this forum may want to show the path of nonkilling cultural leadership through the redirection of education and the indirection of cinematic art.

 * For further reading also visit the School of Theology, the Division of Religious Studies, the Department of Comparative Religion and the Department of Inter-Religious Conflict Studies.

title: Ethics/Nonkilling/Spiritual/Humanism


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Humanism

A HUMANIST UNIT FOR STUDENTS

Notes for Teachers

Humanists maintain that:

 * 1) All religions were created by human beings alone; the books called ‘holy’ and the texts held sacred by the various religions were not revealed to humans by a god or delivered by an angel; although religious writings store a deal of wisdom, some of the notions handed down reflect the limitations of the people who wrote them and the times at which they were written; furthermore, their differing stories of the origin of the world and of human beings show scant knowledge of what did happen or of how nature actually works
 * 2) A reliable way to approach the truth about how nature works is called ‘the scientific method’. This starts with (1) careful observation of the subject being studied, (2) formulation of an idea or theory to account for the observations, (3) doing experiments to test the predictions of the theory. This method began to be used about 400 years ago; we have since found many of the laws or rules that apply to events in the world, enabling us to travel to the moon, use radio waves to communicate with each other and cure diseases that formerly were fatal, so increasing our life-span
 * 3) We have found that humans and other animals and plants on earth today have a common ancestry, having all descended from the earliest life forms which arose almost four thousand million years ago; all life, including animal and human minds, has evolved by natural selection without guidance or intervention at any time from a supernatural, intelligent ‘designer’
 * 4) Today’s many unanswered questions about the universe and life (eg how did life begin, how did DNA originate? how does the brain work? how can we control disease?) pose an exciting challenge to young people, who have the opportunity to contribute to their solution
 * 5) Moral questions, (ie how should we behave towards one another?) are to be answered by humans alone; there is no transcendental, god-given source of instruction, so humanists do not pray to a deity for advice; nor do they expect to be rewarded or punished after their death for their good or bad deeds - good is done to benefit others – see next point
 * 6) The possible consequences to sentient creatures of our action should always be considered: will it cause happiness? – then it’s OK; cause pain or suffering? – then it’s not OK; cause pleasure to some but also pain to others? –again not OK. If faced with the difficult choice between two inevitably unpleasant, painful outcomes, the action that is likely to cause less pain should be chosen
 * 7) Even if there had been revelations (eg in the Bible), we all would still need to evaluate the ‘divine’ precepts to see whether they were up to our ideal standard because only very young children are expected to do what they’re told without question - older children and adults should know and be satisfied with the reasons for their actions; there’s no moral merit in unquestioning obedience
 * 8) Each human being is necessarily the outcome of their personal history. This starts at conception with their genes and is then constructed throughout life by continuous interaction with one’s human and and natural environment. This results in how we each think and behave at this moment but character is not fixed. We know that the brain is plastic, ie it can be modified by education and experience
 * 9) this understanding precludes vindictive punishment: retribution cannot be supported; reasonable sanctions to deter harmful behaviour may be necessary; attempts to reform and rehabilitate should always be made
 * 10) we should apply the same moral principles to sexual relationships as apply in all other matters - being responsible and sincere; every child should be a wanted child
 * 11) all members of society should have the opportunity for education, work and the provision of health care
 * 12) injustice and unfairness should be investigated and rectified wherever possible
 * 13) everyone should have concern for the present and future state of the world, including all its peoples, as well as its animals and plants. Humanists feel specially responsible for the future of Planet Earth, their only home
 * 14) sadly, death is the end of life; there is no consciousness after death; we can remember the good qualities and achievements of people who have lived; we can profit from the example of people who advanced human welfare

Humanists value:

 * 1) conscious experience and therefore act to increase the amount of happiness experienced by sentient beings and reduce the amount of pain suffered by humans and animals
 * 2) the creative use of imagination and intelligence for artistic, literary, physical and scientific pursuits
 * 3) the golden rule, expounded for thousands of years, the principle of treating others as one would wish to be treated in the same situation
 * 4) truth, essential for authentic social interaction and understanding the world
 * 5) free expression of ideas and theories because they know that that is how errors and unfounded beliefs are corrected and progress made, but criticising ideas should not extend to insulting living people
 * 6) tolerance, because they accept that people may hold and express differing views and opinions, so long as they do not interfere with other people’s freedom, happiness and security. In this diverse world, everyone has to tolerate criticism of their ideas and beliefs – ideas have no feelings and cannot suffer – only people can
 * 7) those ideas they consider to have merit, whatever their source, but take a sceptical, critical attitude towards religions, ideologies and dogmas because humanists recognise no infallible authority

Glossary of useful terms
A theist believes that a god or gods exist.

A deist believes that a god created the universe but does not intervene in its working.

An atheist sees no reason to believe that any god exists. Most humanists live as atheists (ie without religion) but not all atheists are humanists.

An agnostic says one cannot know for certain that supernatural beings do or do not exist.

A materialist believes that life and consciousness are the natural products of the material universe, evolving in accordance with its laws; that no supernatural agent intervened. The word ‘materialist’ is sometimes inaccurately used to describe someone who overvalues commodities.

A secular society would be one where there is no state religion (as the Church of England is the state religion of England at present), receiving special privileges (eg bishops in the House of Lords) over the other religions and beliefs. In a secular state, individuals and groups with different religious or non-religious beliefs would be treated impartially in public life and have equal rights to maintain their beliefs and (within the law) their practices. Humanists look forward to a secular society.

Humanism is not a religion but is an alternative, naturalistic philosophy of life.

Discussion questions and essay ideas

 * What contributions can humanism make to politics in democracies?
 * How and why are humanistic principles helpful in psychological counseling?

title: Humanism


text:
Ethics/Nonkilling/Spiritual/Jainism

 * This Course is based mainly on Professor S. L. Gandhi's (Anuvrat Global Organization) paper Roots of the Spirit of Nonkilling in Jainism prepared for the First Global Nonkilling Leadership Forum, Mu Ryang Sa Buddhist Temple, Honolulu, Hawai‛i, November 1-4, 2007. The Course is part of the Program on Nonkilling Spiritual Traditions at the School of Nonkilling Studies.

Jainism has in it the deep roots of the spirit of nonkilling. It enjoins its followers to ab-stain from killing not only humans but from all forms of life that inhabit this universe. The Jaina scriptures use the word ahimsa for nonkilling. Its nearest substitute in English is nonviolence but it falls short of the profound meaning with which ahimsa is interpreted in Jainism. It not only means abstinence from physical violence but also from mental and verbal violence. The seeds of violence first sprout in the human mind and then they manifest themselves in either violent words or violent acts.

The word “Jainism” is derived from the word jina which means one who has conquered the self by annihilating all passions. A Jina is also called a Tirthankara, a builder of the ford (which leads across samsara, the ocean of suffering). The Jains are those who fol-low the path shown by the self-illumined jinas. They believe that twenty four Tirthankars or jinas appear in each ascending and descending half of the time cycle and they have done so from time immemorial and will continue to do so. The first Tirthankar of this descend-ing half of the present cycle was Rsabha and the last was Lord Mahavira who was born in 599 BCE and was a contemporary of Lord Buddha. In Jainism, ahimsa (nonviolence) is paramodharma (the highest form of righteousness). This sutra alone constitutes the quintes-sence of Jainism. It reveals the deepest roots of the nonkilling culture paving the way for the peaceful co-existence of all humans and for preserving the ecosystem on which their survival depends. Not to speak of the wanton destruction of forests, animals, birds, etc. the ghastly killing of humans by humans in the name of caste, colour, creed and nationality has increased manifold. Apart from killing the members of his own species humans are killing animals and birds not only for their food but also for fun and cosmetics.

In the course of his austerities and deep meditation Lord Mahavira realized that the entire earth was nothing but a heap of jivas (animate beings). The earth consists of both jivas (sentient beings) and ajiva (non-sentient beings). In the course of his quest for the ultimate truth he came to the conclusion that all jivas, small or big, want to live, no one wants to die, so killing any of them is a sin. His compassion extends not only to hu-mans but to all forms of life that inhabit the earth. According to him all jivas are equal. The Acarharang Sutra gives us a detailed elucidation of his philosophy of nonkilling. Answering a question of his discipline Jambu as to what constitutes eternal dharma (re-ligion) he says, “I So Pronounce That All The Omniscient Beings Of All Times State, Speak, Propagate, And Elaborate That Nothing Which Breathes, Which Exists, Which Lives, And Which Has Any Essence Or Or Potential Of Life, Should Be Destroyed Or Ruled Over, Or Subjugated, Or Harmed, Or Denied Of Its Essence Or Potential.”

This truth, propagated by self-knowing omniscient beings, after understanding all there is in the universe, is pure, undefileable, and eternal. In support of this truth I ask you a question, “Is sorrow or pain desirable for you?”

If you say, “Yes, it is,” it would be a lie, as it is against the evident reality. If you say, “No, it is not,” you will be telling the truth. What I want to add to the truth expressed by you is that as sorrow or pain is not desirable for you, so it is to all which breath, exist, live, or have any essence of life. To you and all it is undesirable, and painful, and repugnant.

These words of Lord Mahavira contain the roots of nonkilling. The essence of his message is that killing of any form of life is a heinous crime. He further says, “Human Race Is One. No One Is High Or Low. One Is Brahmana (A Category Of His Caste In India) Not By Birth But By One’s Profession, One Is A Kshatriya (Warrior Caste) Not By Birth But By One’s Profession. One Is Vaisya (The Third Category Caste In India) Or Sudra (Low Caste) Merely On Account Of One’s Profession. A Human Being Should Refrain From Mental Violence (Vowing To Do Deliberate Harm To Someone, To Gather Destructive Material Or Contemplating Wreaking Vengeance On Someone), From Verbal Violence Which Includes The Use Of Abusive Words And Swearing And From Physical Violence I.E. Vowing To Kill Someone.”

Mahavira believed in pure ahimsa and rejected the theory of killing even in self-defence. He says that killing can never be the basis of our life. It is peace which is the basis of one’s life. He has stated in these words, “All The Tirthankars Or Buddhas Who Were Born In The Past Or Willl Be Born In The Future Have Peace As Their Basis.”

Defining nonkilling or nonviolence Mahavira says, “Ahimsa Means Complete Absence Of Any Thought Of Attachment.” He knew that it is not possible for a house-holder to eschew violence in its totality so he laid down for him a code of conduct based on small vows (anuvrats). Addressing his shravak (votary) Anand Mahavira says, “A House Holder Must Refrain From Five Types Violence I.E. Binding An Animal With A Rope Which Is Tight, Using A Lathi To Beat Someone, Maiming One’s Body, Load-ing An Animal Heavily And Depriving Someone Of Food And Water.”

In Jainism the roots of nonkilling are very strong. If one cannot abstain from violence in its totality, one can make a beginning by abstaining from deliberate violence. Sankalpja himsa (deliberate violence) is the main course of conflict in the world. Let us at least pledge to refrain from harming any living being deliberately. We can at least refrain from killing innocent beings, Mahavira’s message of anuvrat (small vows) can save the world from killing.

Continuing the lofty tradition of Mahavira today is His Holiness Acharya Mahapragya, the head of Jain Swetamber Terapanth Sect and the spiritual patron of the Anuvrat Movement. He has recently launched Ahimsa Samvaaya which is a forum for a dialogue and joint action plans among all practioners of ahimsa to stop killing in the world. His Ahimsa Yatra (grassroots educational procession) is another effective campaign to awaken the spirit of people against killing. We can fulfil our dream of a nonkilling society by joining his mission or extending support to him.

 * For further reading also visit the School of Theology, the Division of Religious Studies, the Department of Comparative Religion and the Department of Inter-Religious Conflict Studies.

title: Ethics/Nonkilling/Spiritual/Jainism


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Ethics/Nonkilling/Spiritual/Voudou

 * This Course is based mainly on Professor Max Paul's (Université Jean Price Mars) paper Is a Nonkilling Haitian Voodoo Religion Possible? prepared for the First Global Nonkilling Leadership Forum, Mu Ryang Sa Buddhist Temple, Honolulu, Hawai‛i, November 1-4, 2007. The Course is part of the Program on Nonkilling Spiritual Traditions at the School of Nonkilling Studies.

Introduction
Nowadays, the problematic of religion, violence and killing is often agitated and discussed. One tends to affirm that some religions are more prone to violence and killing than others.

However, after examining the history of religions, one may come to the conclusion that followers of most of them have committed crimes in name of their God or doctrines, even crimes against humanity. In fact, the Haitian Voodoo religion has a bad reputation though it has not been involved in the persecution of followers of other religions. To the contrary, its followers have known many persecutions in the course of Haitian history.

Taking into account Voodoo’s bad reputation, one can ask the following questions:

 * Where does this bad reputation come from?
 * What is the doctrinal position of Voodoo regarding life, human life and respect for life?
 * What is the practice of Voodoo regarding killing, destroying human life?
 * What are the magical, supernatural killing capacities in Voodoo?
 * Are there nonkilling capacities in Voodoo?

This Course will try to answer these questions and will rely upon Glenn D. Paige’s book, Nonkilling Global Political Science, to answer the fifth question.

Voodoo Religion in Haiti’s History and Culture
Regarding the question of violence and killing, Haitian Voodoo religion has a bad reputation in Western literature. In this literature Voodoo is reduced to fear, violence, sacri-fice of animals, even human beings and zombies. Books written in the 19th century on Voodoo and Wade Davis’ recent book and film, The Serpent and the Rainbow, written and produced in the 1980s, contributed to reinforce this Voodoo perception. This type of literature has commonly raised vehement reactions among Haitian intellectuals, espe-cially among ethnologists in the first half of the 20th century.

At that time, Haiti was occupied by American Marines (1915-1934) and the struggle for the recuperation of Haitian sovereignty was waged through culture. Jean Price Mars’ work Ainsi parla l’oncle (1922) constitutes a milestone in this process of national and cultural awareness. Intellectuals, writers, poets, artists, journalists, sociologists, and eth-nologists were mobilized against the occupiers and their national supporters.

Haitian ethnologists played a major role in this struggle through their studies on Haitian society and culture. They were practicing an engaged ethnology, “une ethnologie de guerre,’’ as Jacques Oriol, a long time Director of the Bureau of Ethnology, liked to express. They were concerned to demonstrate that there existed a specific Haitian culture in which the Voodoo religion was an overwhelming component. Other intellectuals, especially bourgeois Mulatto ones, denied the existence of Voodoo as such and consid-ered Haiti as a French province lost in the Caribbean Sea.

This Western literature, in which Voodoo is presented solely in a bad light, is the expression of Christian Euro-American-centric prejudices.

Voodoo played a significant and determining role during the struggle against slavery and colonialism in the French colony Saint-Domingue. In the period of the war for Independence (1791-1804) it galvanized and destroyed fear of death among African slaves. They considered death occurring during military battles as a short road to return to Africa. An example is the Voodoo ceremony of Bois-Caïman in August 1791 which was the starting point of the general revolt against the dominant slavery system.

Voodoo as a religion embedded in witchcraft and sorcery constituting a system of knowledge, was useful in all phases of the struggle on both individual and collective levels. The victory of the first revolt of slaves against the slave system was due to the intelligent utilization of the combination of the then most advanced arms, military techniques and strategy with the African traditional resources.

Voodoo Religion and the Principle of Respect for Life
The Voodoo religion, as all religions, monotheist or polytheist, poses as its fundamental principle respect for life. This principle is praised in different songs. Voodoo is an oral religion which is sung and danced. Rituals, fundamental principles and sacred secrets are transmitted orally from one generation to the other. The Lwa, Voodoo Gods, instruct, educate and even initiate the elected individuals during sleep time through dreams. Experienced Voodoo practitioners, Voodoo priesters, Houngan or female Voodoo priesters, Mambo, help young initiates to interpret their dreams and confirm the delivered knowledge.

The Lwa Gede, whom one celebrates with pomp at the beginning of November in various parts of Haiti, symbolizes alpha and omega, life and death. They tend to make fun out of men and women who are too pretentious. Wisdom and humbleness are advised to these men and women.

The Lwa of the Rite Ginen, coming from Dahomey, are reputed to be the ones who do not accept their servants (chwal) to be involved in wrong doings or killings. If Ginen servants break moral or mystical rules, they will be punished when they attend any Voodoo ceremony dedicated to the Lwa Ginen.

It is another question what followers or the clergy of these religions do with the principle of respect for life in their daily lives and its effect on the course of History. Nevertheless the universal existence of this respect for life constitutes a solid guideline for all peoples in all societies. One can consider it, along with universal prohibition of incest, as the first basic structuring step toward society and culture.

Voodoo Religion and Haitian Violent Deep Culture
Voodoo evolved in racist, segregated colonial Saint-Domingue and participated in all phases of the struggle against slavery and colonialism. It integrated all concepts of destruction in this struggle: marronnage (marooning), and koupe têt, boule kay (cut off heads, burn houses). After Haiti’s independence in 1804, the Haitian people, Haitian heroes, and Haitian leaders did not find or have the capabilities to create—in the context of ethno-class contradictions, international hostility, constantly growing poverty, deterioration of environment and rampant growth population—new constructive concepts to build the nation and wealth. Haiti’s violent deep culture fed by these viruses, like koupe têt, boule kay, and marronnage, prevailed and continues to prevail.

Male Voodoo priesters, the Houngan, female Voodoo priesters, the Mambo, and Voodoo followers in conflict situations use killing and harmful capabilities given by their belief systems, with supernatural and magic knowledge. Unexplainable diseases, deaths and the well known zombies, which remain unexplained through Western medicine, are part of daily conversations. In the census of murders, crimes and violent acts, these unexplained diseases and deaths are not counted. It is urgent to study this aspect of violence, crimes and murders in order to evaluate the true crime and murder rate.

One should underline that followers of other religions in conflict situation also employ killing and harmful capabilities of their religions to act and react. Catholics use pilgrimages and novenas in various churches, calling upon saint patrons. Protestants invoke specific psalms.

The propensity of Voodoo, Catholic, and Protestant followers to choose violence and harm in conflict situations shows that they are all participating in the Haitian violent deep culture. But only Voodoo followers tend to be stigmatized and considered as being prone to use violence and killing.

Our thesis is that Haiti, besides being visibly violent and murderous at certain moments of its history, continues to be in a permanent and latent civil war situation, which pervades every aspect of social, economic and political life. Politics are characterized by an infernal squaring of accounts which ends up in murder, exile, prison and defamation. Because of this, honest Haitians who are not violent-prone tend to avoid committing themselves to active politics.

Voodoo Religion and the Nonkilling Perspective
It is evident that there exist in Voodoo nonkilling, loving, and sharing capacities. There are moments of communitas as expressed in fifteen days to one month ceremonies organized by Voodoo participants, especially in Lwa Ginen ceremonies. It is also a fact that the Voodoo religion constitutes a wall against the process of Christian evangelization and westernization in Latin America and the Caribbean.

Haiti continues to be unique with its miseries, its historical and cultural particularities which make it incapable to take, thus far, successfully the road of the neo-liberal globalization process.

It is also a fact that until today, the context of emotions and confrontations, inward and outward, of ethno-class struggles surmounted by color prejudices, of struggle for socio-political and economic power, of existence of an aggressive Christian, Catholic, Protestant evangelization, and of the existence of a Voodoo religion evolving in a situation of social discrimination and semi-clandestinity, does not constitute a favorable climate for open and truthful discussions about violence, killing and human sacrifices in Voodoo.

Such discussions would be possible and fruitful if the violent war against Voodoo would cease in sermons in Catholic and Protestant churches. Furthermore, it is urgent for the Centre Caraïbéen pour la Non-Violence Globale et le Développement Durable (CCNGD) to engage Voodoo priesters, Catholic priests, and Protestant pastors in dialogues and discussions around ways and means to neutralize and transcend the violent Haitian deep culture and contribute to the emergence of a nonviolent, nonkilling, prosperous, sovereign Haiti. Paige’s suggestion in Nonkilling Global Political Science to create nonkilling spiritual councils could be the appropriate place for such discussions and affirmation of “unambiguous respect for life in all matters from birth to death.” Such councils, as alternatives to conventional religious and secular apologists for violence, provide inspirational support for all efforts—public, private, local, national, regional and global—to remove lethality from the human condition” (Paige, 2002: 136).

Furthermore, Voodoo priesters and followers like Catholic priests and followers, and Protestant pastors and followers should undergo a process of an individual and collective self-reeducation in order to neutralize and eradicate the viruses maroonning, cutting off heads, burning houses, the complexe tigre, and complexe marsouin. Then Haiti needs to liberate itself from these destructive concepts and create constructive, nonkilling, peaceful concepts. Voodoo will be the first beneficiary, free of killing threats and real killings!!

 * For further reading also visit the School of Theology, the Division of Religious Studies, the Department of Comparative Religion and the Department of Inter-Religious Conflict Studies.

title: Ethics/Nonkilling/Spiritual/Voudou


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User:Carlberry

bio
Hi, my name is Carl Berry. I'm enrolled in the Digital Film Program at the Art Institute of Seattle.

title: User:Carlberry


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User:Dominiquejenkins

im dominique jenkins from decatur alabama. im a southern gentleman and am very gullible it seems. im new to the seattle area and in the interest of finding friends, so i can have somewhat of a social life. im a fashion design major at art institute of seattle and that is my passion right now in my life, school.one of my favorite quotes is, "dressing is a way of life", Yves St Laurent. i enjoy recycling, collecting tabs i will try any thing off the taco bell menu. Im a champion at drinking game, bu even if i lose<which is quit scarce, i still feel llike a winner. my intensions in life is to always find inner peace, whether it be by surrounding your self with positive people, doing yoga, or even having a tequila sunrise from time to time. im addicted to facebook, i get on probably about 7 times a day for no apparent reason also. strange.

title: User:Dominiquejenkins


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Topic talk:GIMP

merge seems unneeded right now Emesee 01:31, 17 January 2009 (UTC)

title: Topic talk:GIMP