The United States and many other developed countries are becoming more multi cultural, multi ethnic, and multi racial than ever before. This may to a certain extent cause less communication, interconnectedness or dialogue between diverse individuals. This lack of communication and dialogue, especially in education, manifests itself as less participation and involvement, which negatively affects educational success. Since educational success is highly associated with parental and community involvement, social capital plays a critical role in improving overall successes in education. Educators and policy makers should seek new ways and strategies to improve social capital with greater efficacy. This also includes reexamining leadership styles, practices and setting exemplary leadership frameworks.

1. Social capital

Due to the abstract nature of the concept, social capital is mostly defined by its functions or manifestations. In other words, definitions mostly answer the question of what social capital does rather than what it is. Don Cohen and Laurence Prusak (2001) refer to social capital as a dynamic and even organic phenomenon. Their approach also emphasizes social capital’s role and function, rather than social capital itself. They underline (1) how social capital works in organizations, (2) how investments are made in social capital, and (3) the return that these organizations and individuals experience from these investments (p. 3). In this framework, Cohen and Prusak (2001) offer the working definition of social capital as “the stock of active connections among people.” Yet, there seems to be a more concrete definition offered by The World Bank Social Capital Initiative (1998). According to The World Bank Social Capital Initiative, social capital is the “internal, social and cultural coherence of society, the norms and values that govern interactions among people and the institutions in which they are embedded” (p. iii). Thus, social capital is seen as the glue that holds societies together. Consequently. without social capital, society at large will collapse. Due to its importance, researchers from different fields, such including political science, economics and education, investigate social capital, as many people see social capital as a solution to persistent social problems.

2. Social capital and education

In the world of education, social capital is formed by social networks connecting families, schools and communities. In other words, parental and community involvement are the forms of social capital which are most associated with academic success. The World Bank (1998) argues that there is evidence that schools are more successful when parents and community members are actively involved. Discussions about school issues, parental monitoring, active tutoring, providing encouragement, attending school events, responding to school obligations, etc are all examples of parental involvement. Less effective community involvement examples include (1) supporting schools financially, (2) participating in school events, and (3) involving schools in community meetings. Community involvements render teachers more committed. Furthermore, it effects students’ general achievement, including achievement in reading, math, or other specific curricular areas, as well as IQ scores and an array of attitudinal and behavioral outcomes.

3. Education and leadership

Even a cursory review of the leadership literature reveals that there are multiple definitions of leadership, and these all arise from mainly different perceptions and specific disciplinary conceptualizations. For example, some authors choose to treat leadership as a psychological fact while others see it as sociological (Pierce & Newstrom, 2008). In different disciplines, such as education or health, the definitions are based upon the references of that particular discipline. Therefore, a wide range of definitions of leadership are offered, but not a single model or term given. Accordingly, while some leadership approaches focus on the different characteristics between the followers and the leaders, others look at internal or external variables such as representation and effectiveness.

In education, leadership is mostly represented in schools by school administrations. Specifically, principals and teachers are expected to possess the leadership skills necessary to run their schools. Leadership practices are not only expectations but also obligations and requirements as part of the profession. This is especially true for principals. Since they form school policies, they’re considered critical for academic and disciplinary success.

Kouzes and Posner (2007) see the concept of leadership as a practice rather than as a personality type. After several case analyses, surveys and questionnaires, they uncovered five leadership practices common to personal-best leadership experiences as guidance for all leaders. These five practices of exemplary leadership are essentials and applicable for all leaders who want ot get extraordinary things done in organizations, including educational institutions. The five practices are: (1) modeling the way, (2) inspiring a shared vision, (3) challenging the process, (4) enabling others to act, and (5) encouraging the heart.

4. Exemplary leadership, K-12 education, and social capital

To improve and benefit from the existing social capital in a family, school and community, the five practices of leadership proposed by Kouzes and Posner may be implemented in K-12 institutions. Accordingly, this model may improve academic and disciplinary success in K-12 education. The following titles will focus on possible actions, attitudes or procedures to improve social capital as conducted by school principals and teachers.

a. Model the way

Behaviors are more important than the title that people carry in organizations. It is through behavior that people win the respect of other members of an organization. If leaders want to gain commitment and better standards, they must be models of the behavior they expect from others. Overall, leaders model the way (Kouzes & Posner, 2007). School principals and teachers should act and behave in the best way possible, as exemplary models, towards colleagues, parents and community members if they wish to utilize and improve social capital. Modeling the way can be done by more involvement and participation in the activities organized in and out school. However, principals and teachers should prioritize their needs when they are choosing activities and events. For instance, different ethnic and cultural groups in a community can isolate themselves, since other members of the community may not want to communicate. Although these different groups may open their activities to all community members, lack of communication and dialogue creates isolation and, as explained before, cause lack of trust, reciprocal respect, interaction and safety, all of which are essential to building social capital. Thus, principals and teachers should prioritize communication and dialogue rather than basic social needs such as entertainment. Modeling the way can also include mutual family visits, joining social organizations and participating in community workshops, conferences and diversity meetings. In short, principals and teachers should represent – model the way – rather than present what social capital requires as a discourse.

b. Inspire a shared vision

Keenness, interest, diligence, inspiration, enthusiasm, dreams and imagination are essential factors for leaders in an organization (Kouzes & Posner, 2007). When leaders are visionary, and if their visions are realistic and if they have confidence in their capacity and skill, remarkable achievement can be realized. According to Kouzes and Posner (2007), every organization and social movement begins with a dream. Dream is a force which helps shape the future. However, dreams cannot work alone and must be shared. Leaders with dreams, or even leaders with more tangible projects, may not initiate an organized movement or substantive change. People will not follow leaders unless they accept the vision or dream as their own. To do so, leaders need to inspire people to share their vision.

A shared vision is as important as modeling the way in the process to utilize and improve social capital. People need to be convinced about the benefits of social capital in academic and disciplinary success in schools. Since many studies (Dika & Singh, 2002) show positive links between high social capital and overall success in K-12 education, making people believe in its benefits may not prove a difficult task for principals and teachers. However, a simple belief does not help much with improving social capital. Kouzes and Posner’s (2007) second practice of exemplary leadership, which is inspire a shared vision, might help leaders, principals and teachers achieve sufficient utilization and improvement in education. The visions and dreams may include (1) high involvement in activities and events, (2) strong connections with parents and community members, and (3) moral and financial support. The first step towards realizing such visions is telling them to the targeted individuals. The second is paralleling the visions with people’s expectations, hopes, and dreams. To do so, principals and teachers should engage in dialogue, not only with their colleagues, but also with parents and community members. The third involves further interaction and dialogue with people to amend or modify the vision for more effective utilization, if needed. Thus, plans and preparations for the planned goal or for the better utilization and improvement of social capital can be improved, and thus become more appealing.

c. Challenge the process

Leadership cases mostly involve a case of change or are perceived to be a challenge to the status quo. Studies done by Kouzes and Posner (2007) confirm this. For example, leaders may challenge a system, its processes or procedures so that they obtain new or better products, processes, services, systems, or outcomes. Challenge might involve an innovative product, a cutting-edge service, a revolutionary piece of legislation, or a reformed cadre of different personnel.

In a school environments, change and challenge occurs in and through the existing policies, internal culture and the status quo. To achieve a significant or better organized transformation, school leaders, primarily principals, happen to take risks. Change might be perceived as a challenge in different forms to the existing attitudes, means, methods and personnel. It might not be seen within the framework or practice of the existing action-plans that allege to benefit social capital within a community. By and large, attempts to improve or further utilize social capital can be perceived as a challenge if there is already some resistance to and confrontation with the rank-and-file towards the process of change and development in any community. As for schools, school leaders can challenge the attitudes and processes that are not effective and valuable for better social capital. Their action plans need to include overall participation, steady attendance, constant involvement, frequent visits and positive relations which would invoke further responses, participation, and contribution from individual families or lager communities. Challenging stagnant, unpromising, unproductive methods, means, or processes with a positive attitude is usually acknowledged as a needed form of action and practice towards achieving objectives.

d. Enable others to act

Leadership is about team work, and cannot be restricted to a small group of loyalists. It must include peers, managers, customers, clients, and citizens – all those who have a stake in the vision. The command-and-control techniques of the Industrial Revolution are no longer applicable. Leaders must work to make people feel strong, capable, and committed. They need to enable others to act and to participate in team efforts in order to accomplish either an organized movement or significant change (Kouzes & Posner, 2007).

Kouzes and Posner’s fourth practice of exemplary leadership is an essential instrument, especially when a single person leads an activity or a project in an organization. This is true for schools principals. At schools, principals give direct orders to realize internal and external procedures. In many cases, teachers, parents, and community members fulfill or complete these orders without becoming a part of them. Teachers, parents, and community members need to be inspired and encouraged to feel like team members who can actively participate in utilizing and improving social capital for their schools. For instance, teachers should be able to contribute to an event organization not only as guests but also as team members who arrange the event. Parents and community members should also be enabled to work as team members working towards improvements or success. Rather than simply participate, they can get involved in the events and organizations, at least to a certain extent, as controllers, coordinators, sponsors, or organizers. This simple involvement naturally attracts and increases the level of interest in school and overall education by society at large, and of course results in the improvement and utilization of social capital accordingly.

e. Encourage the heart

Encouraging the heart is another practice of exemplary leadership offered by Kouzes and Posner (2007). It is essential for leaders, because people get exhausted, frustrated, disenchanted, and often temped to give up. Leaders encourage the hearts of their constituents to carry on. Encouragement may come in many forms, ranging from dramatic gestures to simple actions. For instance, in recognition of performance of the constituents, a simply participating in their celebrations encourages people’s hearts. Such simple actions show that their performance is recognized and appreciated by the leader (Kouzes & Posner, 2007). .

Similar to principals, teachers, as leaders, also should encourage the hearts of their students and students’ parents. Teacher-parent contacts, interactions and dialogues should be accommodated between individuals for academic success and educational progress.

Conclusion

As argued, there are several factors that promote academic and disciplinary success in K-12 education. Educators, in most cases, have the initiative and inherent power to utilize and modify these factors. Social capital is one of these factors and has a critical role for the overall success in schools, especially in K-12 education. Statistics and research show positive links between improved social capital and educational success in the US and elsewhere.

Environments with improved social capital have better educational success, whereas low social capital environments have lower educational success, with high dropout rates and lower tests scores. Although studies clearly support the importance of developing social capital, further proposals, action plans, or practices are still needed to improve and utilize the social capital in K12 education. These proposals can be set by specific disciplines and also by interdisciplinary approaches, such as sociology, psychology, and education.

Erkan Acar is a PhD candidate in education at Marywood University, Pennsylvania.

References

• Cohen, D. & Prusak, L. (2001). In good company. How social capital makes organizations work. Boston, MA: Harvard Business School Press.
• Coleman, S., J., (1988). Social capital in the creation of human capital. The American Journal of Sociology, 94, (supplement) 95-120.
• Dika, S.L. & Singh, K., (2002). Applications of social capital in educational literature: A critical synthesis. Review of Educational Research, 72(1), 31-60.
• Fukuyama, F., (1999). Social capital and civil society. Retrieved September, 1, 2008, from http://www.imf.org/external/pubs/ft/seminar/1999/reforms/fukuyama.html
• Kao, G., (2004). Social capital and its relevance to minority and immigrant populations.
• Sociology of Education, 77(2), 172-175.
• Kouzes, J. M. & Posner, B. Z., (2007). Leadership the challenge (5rd Ed.). San Francisco: John Wiley and Sons, Inc.
• Pierce, J., L. & Newstrom, J.,W., (2008). Leadership & the leadership process: Readings, self-assessments & applications (International Ed.). New York: McGraw-Hill.
• The World Bank Social Capital Initiative, (1998). The initiative on defining, monitoring and measuring social capital. Social Capital Working Paper, 1.

Imagine: I have just been cooked, and I am now waiting on a dish. Oh, what’s that? A metal thing with four prongs has just stuck itself into my chest, and it threw me into a shaking room with a gate moving up and down. There are, in this room, 32 flat and occluding rocks, some of which are sharp, while some are like millstones, all being lined up in a U-shape row. The frontal rocks have divided me into large pieces by squeezing and cutting. My pieces are pushed backwards by a soft shovel underneath. The rear rocks have made me almost like a paste, thoroughly mashing my pieces. Meanwhile, many taps on the right and left sides and in bottom of the room began flushing water upon me, and the carbohydrates within me have began dissolving by the pityalin enzyme (alpha amilaz) in this water. The flushing water contains substances such as lyzozym and antichore to eliminate any probable microbes within me.

I was fully softened and turned into something almost like gruel, when suddenly I was impelled by the actions of that soft shovel to an extremely tight tube inside of which movements continuously push me downward. A gate opened while I was being brought down and, as I was hoping to enter into a more spacious room and be saved from the compressive movements, I suddenly flopped into a well containing a light-colored liquid. I have come to know, while I was expecting to have some refreshment, that the liquid I flopped into was an acid capable of eroding marble (pH=0,8). I cried ‘Oh My God!’, but it was too late. This acid began to break my proteins down. The pepsinogen which was simultaneously being secreted by some cells over the walls of this large room and which were ineffective within an acid-free environment, became instantly activated by this acid and began to thoroughly break me up. Most of my proteins were broken. While I was wondering and asking ‘how come the liquid I flopped into is capable of eroding the marble but not capable of breaking up this well?’, I have come to notice that walls of the well were coated with a thin layer of mucous substance (membrane) which is unbreakable by acids.

I said ‘Oh My God! As long as you do not permit, these acids, which can erod marble, are not capable of damaging a soft tissue!’. Together with other foodstuff, I have been both blended and broken in this well-like room for about an hour. Later, the outer walls have again squeezed us, and we have been ejected yet again, this time into a new tube at an opposite direction to the one we were just pushed out of, by a sudden loosening and opening of a valve. This tube (called duodenum in Latin) has a length of about 15-18 cm and, appears as if lined up side by side. Here too, we felt wretched and were faced by a basic secretion (sodium bicarbonate) being ejaculated from a tap. This liquid was inactivating (neutralizing) the acids mixed with us, i.e., preventing them from damaging the unprotected walls of the tube which we were in.

Here again the amylaz, lipaz, trypsin, kymotrypsin and carbocsypolypeptidas attacked me, all of which break up, in a respective order, carbohydrates, fats and proteins of my ingredients, along with a lot many other enzymes, and they broke me up to my smallest constituents. Meanwhile, I started pondering the reasons why these enzymes, which are making mincemeat of me, are not damaging the tap (pancreas), which are composed of the same proteins, fats and carbohydrates that they come from. Then, I have come to realize that these enzymes could not become activated in pancreas tissue, since it does not have any activating factors, but they gained shredder features only after we arrived in the tube we are in, and only with the help of such factors which are being secreted from the intestinal walls.

After having been fully shredded within this narrow tube, a green liquid (bile), was poured on us as we were approaching its end. This detergent-like liquid was particularly responsible for shredding the fats in my ingredients. I understood, after all of this, that I was passing through a very excellent factory. As I and my fellow meatballs proceeded inside this narrow tube of approximately three meters long, no part of us remained un-shredded, except the cellulose fibers of plants such as parsley and onion which accompanied us. They continued their journey until arriving at a very thick and short tube. I have found out that their sap have been absorbed and their leftovers, after being amassed for some time, have been thrown into a cesspool called a toilet.

In the meantime, we have noticed that the walls of this tube are plicate and protuberant. These walls are apparently the places where our particles penetrate into another realm through two different ways. We understood that, via rather thin capillary channels situated inside these protuberances, we were being transferred into narrower tubes which contained two different (red and white) types of liquids (blood and lymph vessels). Now, there isn’t ‘me’ anymore, instead, there is only an ‘us’ which is composed of very smaller particles. While glucoses, the simplest forms of carbohydrates and aminoacids, the simplest forms of proteins are being transferred into the red liquid, our fat acid siblings are transferred into the white liquid of lymph vessels. Our glucose and aminoacid siblings have been carried by the red liquid to a factory called a liver. They are being returned to the red liquid after having passed through certain processes and being equipped with some useful characteristics here. But, the fats (lymphs) of the white liquid are, for some reason or another, being separately transferred into the red liquid, bypassing this factory. I learned the reason later: if the fat acids came to the liver together with glucoses and aminoacids, they would spoil this factory and kill its workers.

Finally, the red liquid carried us to tiny cell chambers numbering almost 100 trillion. Each of our tiny particles were sent to separate cells. Here, water, carbondioxide and energy were being produced by primarily coupling of our sibling glucose with oxygen. I learned that energy was needed for the functioning of these cells. Our fat siblings were also being utilized (consumed) for producing energy if glucoses were found insufficient for that purpose. Our amino acid siblings were being utilized (consumed) in the production of sound (strong) proteins and glucoses, and of energy in cases of the unavailability of fat sources for use in the cells’ structures. Excessive amounts of fat and glucose were being stored in these tiny cells. That is to say, I, who was a meatball at the beginning, was converted into water, carbondioxide and energy at the end of this painstaking journey. I was promoted (exalted) to the degree of humanness and rewarded a great deal of honor, as some parts of me became constituent of and some other parts of me assumed responsibility in vital cell functions of the human body.

After all these disintegrations and absorptions, some parts of us took their share in the structure of the body, while some others which were used in energy production including me were converted into a choky and dirty gaseous state called carbondioxide. We have been thrown back into the red liquid again since we would perhaps choke the cells we are within should our density increase very much. We have been brought to a marvellous and sponge-like factory named a lung, and composed of millions of vesicles, by being placed onto a molecule called hemoglobin, which is being pushed by a big pump. We have replaced the oxygen of the fresh air arriving to the lung vesicles. Now is the time for bidding farewell the human body. I thanked God, for I regained my freedom as a carbondioxide passing through and escaping from very dark and narrow places.

However, I was placed upon the leaf of a green plant after aimlessly roaming in the air for some time. After being filtered through the little windows (stoma) over the leaf, I was brought inside by the chlorophyll factory marvelously functioning inside these cells. Here, they forced me to unite with the water brought by tubules from the soil. Upon telling them that I cannot afford to do that, they instantly changed my true nature with solar rays and turned met into a chemical energy depot. I was no more a simple carbon atom; thus, I found a place for myself within an energy-emiting glucose molecule. I was in a position suitably convertible to starch, protein or fats in accordance with the true nature and genetic program of the plant I was within. Something incredible happened while I was swinging around on a green clover leaf. The leaf I was in has been eaten by a cow with real pleasure.

A new chapter has now opened inside the cow’s body. I was assigned with certain duties within the muscle proteins of my new host after having passed through a number of chemical processes. And I really enjoyed them. I was feeling myself more as an animal protein than a simple grass. By leaving the grass for a cow’s body, I was promoted (exalted) one more degree on the way to becoming manifestations of the divine attributes of God.

This blessed animal in whom I was assigned has been sacrificed during a Muslim feast of sacrifice, its meat ground into a meat grinder, and I have been served to you once again as a meatball.

Ali Uguz is a teacher of biology. He lives in Turkey.

One may thank God verbally by only depending upon His power and strength, as well as upon His bestowal or withholding of favors, and acknowledging that all good and bounties come from Him. As He alone creates all good, beauty, and bounty, as well as the means by which they can be obtained, only He sends them at the appropriate time.

Since He alone determines, apportions, creates, and spreads [all our provisions] before us as “heavenly tables,” He alone deserves our gratitude and thanks. Attributing our attainment of His bounties to our own or to another’s means or causes, in effect thereby proclaiming that He is not the true Owner, Creator, and Giver of all bounty, is like giving a huge tip to the servant who lays before us a magnificent table and ignoring the host who is responsible for having it prepared and sent to us. Such an attitude reflects sheer ignorance and ingratitude, as mentioned in: They know only the outward face of the life of the world (apparent to them), and they are completely unaware of (its face looking to) the Hereafter (30:7).

True thankfulness in one’s heart is manifested through the conviction and acknowledgment that all bounties are from God, and then ordering one’s life accordingly. One can thank God verbally and through one’s daily life only if personally convinced, and if one willingly acknowledges that his or her existence, life, body, physical appearance, and all abilities and accomplishments are from God, as are all of the bounties obtained and consumed. This is stated in: Do you not see that God has made serviceable unto you whatsoever is in the skies and whatsoever is in the earth, and has loaded you with His bounties seen or unseen? (31:20), and: He gives you of all that you ask Him; and if you reckon the bounties of God, you can never count them (14:34).

Bodily thankfulness is possible by using one’s organs, faculties, and abilities for the purposes for which they were created, and in performing the duties of servanthood falling on each. On the other hand, some have stated that verbal thankfulness means daily recitation of portions of the Qur’an, prayers, supplications, and God’s Names. Thankfulness by the heart means that one is certain or convinced of the truth of the Islamic faith and straightforwardness. Practical or bodily thankfulness, according to others, means observing all acts of worship. Since thankfulness relates directly to all aspects or branches of belief and worship, it is regarded as half of the faith. With respect to this inclusiveness, it is considered together with patience, meaning that according to some people, thankfulness and patience are considered as the two halves of religious life.

In His eternal Speech, God Almighty repeatedly commands thankfulness and, as in the phrases so that you may give thanks (2:52) and God will reward the thankful (3:144), presents it as the purpose of creation and of sending religion. In such verses as: If you are thankful I will add more unto you. But if you show ingratitude My punishment is terrible indeed (14:7), He has promised abundant reward to the thankful and threatened the ungrateful with a terrible punishment. One of His own Names is the All-Thanking, which shows us that the way to obtain all bounties or favors is through thankfulness, which He returns with abundant reward. He exalts the Prophets Abraham and Noah, upon them be peace, saying: (Abraham was) thankful for His bounties (16:121) and Assuredly, he (Noah) was a grateful servant (17:3).

Although thankfulness is a religious act of great importance and significant “capital,” few people truly do it: Few of My servants are thankful (34:13). Very few people live in full awareness of the duty of thankfulness, saying: Shall I not be a servant grateful (to my Lord)? and try their best to perform their duty of thankfulness and order their lives accordingly.

The glory of humanity, upon him be peace and blessings, whose soles swelled because of his long supererogatory prayer vigils (tahajjud), was a matchless hero of thankfulness. On one occasion, he told his wife ‘A’isha: “Shall I not be a servant grateful to God?” He always thanked God and recommended thankfulness to his followers, and prayed to God every morning and evening, saying: “O God. Help me mention You, thank You, and worship You in the best way possible.”

Thankfulness is the deep gratitude and devotion of one who, receiving His bounties or favors, directs these feelings toward the One Who bestows such blessing, and the subsequent turning to Him in love, appreciation, and acknowledgment. The above Prophetic saying expresses this most directly.

People are thankful for many things: the provisions, home, and family with which they have been favored; wealth and health; belief, knowledge of God, and the spiritual pleasures bestowed on them; and the consciousness with which God favored them so they could open themselves to the knowledge that they must be thankful. If those who are thankful for such a consciousness use their helplessness and destitution as “capital” and thank Him continuously, they will be among the truly thankful. It is narrated from God’s Messenger, upon him be peace and blessings, that

The Prophet David, upon him be peace, asked God Almighty: O Lord. How can I be thankful to You, since thanking You is another favor that requires thankfulness? The Almighty responded: Just now you have done it.

I think this is what is expressed in: We have not been able to thank You as thanking You requires, O All-Thanked One.

One can be thankful by recognizing and appreciating Divine favors, for feeling gratitude to the One Who bestows favors depends to a great extent on due recognition and appreciation of them. Belief and Islam (including the Qur’an) lead one to recognize and appreciate favors and thus turn to God in gratitude. One can be more aware of these favors, and that they are given to us by God out of His mercy for our helplessness and inability to meet our own needs, in the light of belief and Islamic practices. This awareness urges us to praise the One Who bestows upon us those favors and bounties that we consume. Awakening to the meaning of: As for the favor of Your Lord, proclaim it (93:11), we feel a deep need to be grateful and thankful.

Everyone is naturally inclined to praise the good and the one who does good to him or her. However, until this feeling is aroused there is no awareness of being favored by someone else, just as fish are not conscious of living in water. Furthermore, these favors may be attributed to the means and causes used to obtain them. If it is blindness and deafness not to see and appreciate the favors we continuously receive, then it must be an unforgivable deviation to attribute them to various blind, deaf, and unfeeling means and causes. The Prophetic statements: One who does not thank for the little does not thank for the abundant, and: One who does not thank people does not thank God, express blindness and deafness to favors and remind us of the importance of being thankful. Such verses as: Mention Me so that I will mention you, and give thanks to Me and do not be ungrateful to Me (2:152), and: Worship Him and give Him thanks (29:17) tell us that it is God Who truly deserves to be thanked, and also remind us of His absolute Unity.

Thankfulness can be divided into three categories. The first category consists of thankfulness for those things that everyone, regardless of religion or spiritual attainment, desires. The second category consists of thankfulness for those things that, although apparently disagreeable or displeasing, reveal their true nature to those who can see them as favors requiring gratitude.

The third category of thankfulness is that kind performed by those who are loved by God and view favors or bounties from the perspective of the One Who bestows them. They spend their lives in spiritual pleasure that begins in observing God’s manifestation of Himself through His favors, and take the greatest pleasure in worshipping Him. Although they are always enraptured with the spiritual delight flowing from their love of Him, they are extremely careful of their relationship with Him. Such people constantly strive to preserve the Divine blessings that have been bestowed upon them, and always search for what they have missed. While they constantly deepen their belief, love, and gratitude along the way toward Him, the “nets of their sight” are filled with different blessings and gifts.

O God! Include us among Your servants whom You love, have made sincere, and have brought unto You. Grant peace and blessings to our Master, the Master of those loved, made sincere, and brought near unto You.

Day and night I burn gripped by agony, You are the One I need

I find no great joy in being alive; if I cease to exist, I would not grieve,

The only solace I have is your love; You are the One I need

Your love slays lovers; makes them dive into the sea of love

Fills them with the image of God; You are the One I need

Let me drink the wine of love; like Majnun, live in the mountain of hardship,

Day and night, You are my sole concern; You are the one I need

The Sufis seek for friendly conversation; the Akhis look for the hereafter

Majnuns (lovers) seek for their Leylas (beloved); You are the One I need

Even if, at the end, they make me die; And scatter my ashes up to the sky,

My soil would break into this outcry; You are the one I need.

Yunus Emre, the mystic, is my name; Each passing day rouses my flame,

What I desire in both worlds is the same; You are the one I need.

Yunus Emre is a famous sufi poet who lived in Asia Minor in the thirteenth century.

The 300 to 500 sperms which strive to enter into egg meet with the cell layer (corona radiata) which is being serially positioned around the zona radiata. A liquid is secreted from this zona radiata which punctures the euchromosome¹ placed on tip of sperm. Each of various enzymes set free following the puncture of euchromosome is assigned to overcome a separate obstacle before the sperm. Duty of the hyaluronidase enzyme, for instance, is to puncture the outer cell layer (corona radiata) which is assigned to protect the egg. Resultantly, the sperm passes through this cell layer and sticks onto the zona radiata (zona pellucida). The quasi-trypsin dissolutive (proteolytic) enzymes are employed for overcoming the zona radiata. Only one or rarely two of the few sperms which stuck onto this zona radiata manages to penetrate into the egg. It has been estimated that plurality of sperms around the egg, contrary to their rarity, facilitates their entry into the egg.

The sperm penetrates into the egg with its tail but tail membrane stays outside. The protective membrane of the ovum (zona pellucida) starts diffusing calcium within the very first minutes of sperm’s penetration and resultantly, granules are released, receptors are exterminated and the egg becomes structurally transformed. Consequently, a thick layer is formed over the protective membrane (zona pellucida) for prevention of penetration of another sperm.

Following the sperm’s penetration into egg (cytoplasm), the “fusion” process starts. Fusion is the unification process of sperm and egg cells (pronuclei) each of which are separately containing 23 chromosomes. Thus, construction of a genetical library which is containing 46 chromosomes and being prerequisite of formation (creation) of a new human baby is completed. Afterwards, the first mitotic division gives way to a double-celled zygote and the embryo starts forming while settling into the secure base of the uterus. As the outcoming child is going to be a mixture, i.e., a genuine and particular blend of the genetic codes available in the inherited gene pool, he/she will have resemblance to his/her parents and thus to their reciprocal kins (paternal and maternal grandparents, uncles and aunts and etc.).

Prophet Muhammad and Genetics

Prophet Muhammad, peace be upon him, pointed in his various sayings and explanations to the fact that the baby in mother’s womb carries a number of genetic features (characteristics) which are being inherited from the parents:

When a Jewish person asked Him, “what is man created from?” he replied: “Man is created from a blend (mixture) of zygotes of both man and woman.” Then the Jew said: “Moses as well said the same before you.”²

Prophet Muhammad, peace be upon him, also shed light onto the fact of resemblance or inheritance of character by way of genes:

“Is bathing a must for women?” asked Umm Sulaim to the Prophet.

“Yes, it is a must when her seminal fluid outflows and seen,” he replied.

“Do women have wet dreams?” she asked.

“May God grant you goodness! How otherwise a child resembles to his/her mother?” He replied.³

….

As seen and understood by His above hadith (saying), He who was the great teacher of mankind was the first person who said that women do also see wet dreams.

He has also been the first person who articulated the concept of “dominancy,” which was not understood before 1850s.

He said:

“The child resembles to either side of the parents whose seminal fluid comes to the fore and surpasses the other’s in mother’s womb during the intercourse. If there is an equilibrium, then, resemblance is also in equilibrium for both sides.”⁴

“If, during the intercourse, seminal fluid of the man precedes and surpasses that of the woman, then, the child resembles to the father, and if semimal fluid of the woman precedes and surpasses that of the man, then, the child resembles to the mother.”⁵

“If seminal fluid of the woman surpasses that of the man, then, the child resembles to his/her maternal uncles, and, if seminal fluid of the man surpasses that of the woman, then, the child resembles to his/her paternal uncles.”⁶

In another one of His sayings, He points out to the fact that the recessive characters (features) in the grand ancestorial gene pool would dominantly and collectively emerge after following a couple of generations:

“A man having a blackish baby boy approached and said to the Prophet:

“I am suspecting my wife.”

“Do you have camels?” the Prophet asked him.

“Yes,” he replied.

“Then, how are their colors?” The Prophet asked.

“Red.”

“Is there any one with grey color among them?”

“Yes, there is.”

“Then, where did this grey color come from?” asked the Prophet.

“Presumably from a line of its ancestors,” the man responded.

“Here you are! This child of you is also presumed to be coming from a line of your ancestors,” the Prophet told the man.⁷

Dr. Arslan Mayda is a medical doctor at Sifa Hospital in Izmir, Turkey.

Notes and References

1. An euchromosome zone enriched by lysosome enzymes is noticed on stem of a mature sperm cell. The lysosome enzymes penetrate into the egg cell and impregnate it.

2. Ahmad Bin Hanbal, Aynee, Ramouz Al Ahadeeth, Kanz Al Ummal, Jami’ul Saghir

3. Bukhari, Muslim, Abu Dawoud, Aynee, Ahmad Bin Hanbal.

4. Muslim, Ibn Majah.

5. Bukhari, Ahmad Bin Hanbal.

6. Bukhari, Muslim, Abu Dawoud.

7. Abu Dawoud, Muslim, Ahmad Bin Hanbal, Ibn Majah.

Yet, despite all the attention devoted by academic observers, activists, and policymakers, progress in remedying these still endemic social problems has been limited, uneven, and all too reversible. Why have the efforts of an army of social scientists working over several generations not yielded more tangible progress in combating our most pressing social problems? In this essay, I argue that the lack of a coherent conception of human nature has contributed to the frustrating results of our attempts to advance human society through scientific inquiry. I suggest that greater understanding of the human spirit can contribute to the overarching project of improving the human condition that unites all of the social sciences.

Speaking broadly and simplifying vastly (as limited space necessitates), two meta-paradigms concerning human nature have guided much social science research in the past several decades. On the one hand, there is a rationalist paradigm that theorizes human beings as egoists rationally pursuing their self-interest. This understanding of human nature provides the foundation for the discipline of economics and has become increasingly dominant in political science. In emphasizing that actions follow a “logic of consequences” in which decisions are based on how expected outcomes will affect an individual’s utility, the rationalist paradigm does not consider morality an inherent dimension of human action. In this framework, people are portrayed as largely amoral, only taking normatively proper actions if doing so benefits them personally or if they happen to derive unusually high utility from virtuous behavior due to idiosyncrasies in character.

In political science, the assumptions underlying the rationalist paradigm lead to a rather pessimistic outlook on the likelihood of arriving at morally agreeable outcomes. For instance, there is no reason to believe that a dictator will stop employing violence against his own citizens just because the international community urges that it is the right thing to do; rather, such behavior will continue until the leader’s incentive structure changes, making political repression too costly to continue. However, characterizing people as rational actors need not entail such a bleak outlook. In economics, for example, there seems to be an almost axiomatic faith in Adam Smith’s notion that the rational pursuit of self-interest benefits the entire collectivity.

In contrast to the rationalist approach, there is a normative paradigm that conceives of human beings as primarily concerned with aligning their actions to standards of appropriateness for particular roles and identities in different social situations. While the rationalist paradigm thrives in economics and political science, the normative paradigm is most prevalent in sociology. From this perspective, people are less concerned with doing whatever it takes to achieve their aims than with determining which actions are prescribed for given circumstances and behaving accordingly. In this way, actors do what is perceived as right for its own sake, operating according to a “logic of appropriateness” rather than a “logic of consequences.” In a sharp contrast to the amoral egoists that populate rationalist models of the world, human actors in the normative paradigm are conceived of as fundamentally moral beings, deeply influenced by what their communities consider right and proper.

While acknowledging the potential for a gap between standards of appropriate behavior and the capacity to adhere to those standards in practice, the normative paradigm tends towards an optimistic estimate of the possibility of achieving morally desirable outcomes. Problematic behavior can be corrected through moral suasion based on clearly articulated normative standards, without necessarily appealing to the self-interest of deviant actors, as in the rationalist paradigm. For instance, pro-democracy international institutions might be able to socialize officials from authoritarian countries into valuing democracy for its own sake, transcending their rational inclination to perpetuate oppressive arrangements.

How can we reconcile these profoundly disparate visions of humanity in analyzing and attempting to remedy social problems? Many acknowledge that social action can follow both the rationalist “logic of consequences” and the normative “logic of appropriateness,” but social theorists have yet to construct a coherent framework that can explain when action might follow one or the other logic. Far too much energy has been expended in unproductive debates in which analysts draw on limited empirical findings to assert the superiority of their favored approach.

To be sure, both paradigms are intuitively plausible, and one can easily find cases that fit the predictions of each. But both approaches are incomplete, and unable on their own to account for the full range of human behavior. The rationalist paradigm offers no explanation for why discourses about norms and morality comprise such an essential part of everyday human experience, while the normative approach fails to account for the pervasiveness of anti-social and immoral behavior. But if we are neither the self-seeking sociopaths envisioned by the rationalist paradigm nor the perfectly socialized automatons imagined by the normative paradigm, then who are we?

I suggest that social scientific analysis and policymaking might be well served by drawing on conceptions of human nature that derive more from the inherited wisdom of religious traditions and less from the abstract deductions of contemporary theoretical paradigms. The perspective I advocate takes up a broad theme of the Abrahamic faiths – the universal corruptibility of the human spirit, beginning with the transgressions of the very first human beings in the story of the Garden of Eden. In other words, I argue that it is analytically useful for social science research to conceptualize human beings as sinners.

With this characterization, I suggest that people are highly aware of and concerned with the normative prescriptions of the various social groupings to which they belong, and typically act to uphold and reinforce these standards of behavior. However, as the fallible creatures that we are, we fall prey to a range of spiritual lapses that lead us to use to violate even our most sacred moral codes. Common-sense reflection on the historical record of human behavior can shed light on how our penchant for sinfulness expresses itself. We have shown that we disregard the lives of others in the pursuit of profit and power. We dehumanize and oppress those whom we perceive as different from ourselves. We grow comfortable in positions of wealth and influence, protecting our own standing against changes that would benefit the rest of society. We think only of our own short-term gain rather than our long-term responsibilities to those who will come after us. We are indifferent to the suffering of strangers. We break promises, tell lies, and act hypocritically. We take for granted and hurt the ones we love.

Of course, our propensity for sinful behavior does not mean that we are only capable of depravity. Indeed, most of the time we follow the moral standards of our communities in an unreflective, straightforward fashion. And we are certainly capable of deep compassion and heroic self-sacrifice. But our spiritual imperfection means that we all have an inherent potential to stray from a righteous path, especially during extreme conditions like warfare, political instability, poverty, and economic depression. This potential is universal and timeless, and exists within men and women, rich and poor, traditional and modern, educated and illiterate, believer and skeptic alike. The exact nature of our vices, and the extent to which they impact other people, might vary according to our social positions (a prince’s failings can cause greater harm than a pauper’s), but corruptibility is something we all share.

Imagining human beings as sinners makes sense of the paradoxical views of humanity offered by the rationalist and normative paradigms while overcoming their limitations. This perspective incorporates the normative paradigm’s insight that people care about upholding the standards of appropriateness of their communities, but sheds the naïve expectation that they will almost automatically abide by these standards. This perspective also accepts the rationalist paradigm’s premise that people often engage in aberrant, self-serving action. However, while the rationalist paradigm suggests that people pursue their own satisfaction without considering the normative implications of their behavior, the view of humans as sinners recognizes that people generally aspire towards decency, even if they are sometimes susceptible to moral breakdown. Eschewing firm a priori assumptions about people’s inclination towards normatively appropriate behavior, the spiritual paradigm I propose starts from acknowledging our demonstrated capacity for both upstanding and immoral behavior. A social science research program built upon such a vision of humanity would aim to investigate the social conditions under which people engage in different types of behavior – virtuous and vicious – and draw upon this knowledge to design policies that will better confront the most lasting and pernicious social problems.

An inadequate understanding of humankind’s spiritual character can lead to two types of problems that have plagued modern attempts to shape our societies for the better. First, we often craft policies that rest on naïve assumptions about human nature, and which could only work in practice if we were saints rather than sinners. For instance, a laissez faire approach to economic regulation stems from the notion that allowing people to freely pursue their economic self-interest leads the economy to thrive. But this position underestimates the extent to which economic actors, left unchecked, are prone to greedy or shortsighted behavior that can harm society as a whole. The current financial crisis resulted from the creation of high-risk financial instruments that led consumers to take on mortgages they could not afford and companies to over-invest in dubious mortgage-backed securities. These policies enriched the finance industry and expanded the ranks of homeowners in the short-term, but the bursting of the housing bubble led to an epidemic of foreclosures, a stock market crash, a drying up of credit, and a global economic recession.

The policy of abstinence-only sex education is another case in which the likelihood of virtue is overestimated. This policy relies on the sexual restraint of young people to reduce pregnancy and sexually transmitted infections among teenagers. Such programs have been found to be ineffective because they fail to appreciate the difficulty of resisting the temptation to engage in risky sexual behavior for even the most steadfast advocates of abstinence. These examples suggest that policies too dependent on the proper behavior of those involved will tend not to be very successful.

A second problem deriving from our inadequate understanding of human nature is our tendency to divide the world into rigid categories of those who are righteous and those who are wicked, often succumbing to the hubristic assumption that God is on our side. Rather than recognizing that we are all equal in our potential for moral failure, we forget our own sinfulness, with the ironic result that those most ostensibly committed to social progress along Enlightenment principles can be guilty of the most brutal inhumanity.

Idealistic political movements have frequently illustrated such a dynamic. The French Revolution, for instance, produced the Declaration of the Rights of Man in 1789, proclaiming liberty, property, security, and resistance to oppression to be natural rights. Just a few years later, Robespierre’s Committee for Public Safety launched a program of arbitrary executions to protect the revolutionary government from the perceived threat of internal enemies, an absurd blasphemy of the Revolution’s foundational principles. Similarly, the vanguard of the Bolshevik Revolution viewed itself as leading the world towards a communist future that would eradicate inequality and establish the conditions for universal human flourishing. Yet this project devolved into a paranoid police state that imprisoned and executed millions of kulaks, Cossacks, and other class enemies for the sake of the unquestionably righteous Revolution.

As casual observers of history, we tend to attribute such atrocities to the uncommonly evil character of the key figures involved: Hitler, Stalin, Pol Pot, Mao. But such horrors as chattel slavery, colonialism, the Holocaust, the Rwandan genocide, ethnic cleansing in the Balkans, and the Darfur crisis are not simply the work of a single monstrous leader or a few bad apples. They require many hands, and arise from an all-too-human capacity to inflict harm on others, to be overcome with hatred, to turn a blind eye to suffering and injustice – in short, to be inhumane. The urge to dissociate ourselves from such evils is powerful, as we like to think of ourselves as good people, incapable of such savagery. But the history of human suffering is the story of allegedly good people doing terrible things to each other. Thus, we must accept any sin committed by another person as potentially one of our own.

Treading a righteous path – as individuals, as corporations, as nations – is difficult, but certainly not impossible. Bringing our aspirations for values like equality, liberty, and peace closer to fruition requires not just technical knowledge, but also attention to how the spiritual character of human beings shapes the implementation and effectiveness of policy initiatives. When we acknowledge the darker aspects of our nature, the design of policies becomes a matter of identifying and protecting against the sources of temptation we may face.

The structure of American political institutions might serve to illustrate a well-crafted policy in this regard. Wary of the concentration of power in the hands of any one entity, the drafters of American institutions dispersed authority among three distinct branches of government. While members of each branch have worked to enhance their own power, the separation of powers ensures an ongoing wrangling between the executive, legislative, and judicial branches, the result being that no one branch can accumulate absolute authority. Instead of trusting political actors to refrain from power seeking, the founders anticipated the temptation to extend one’s reach and devised mechanisms to check that tendency. In this way, democratic rule has survived for over two centuries.

The modern social sciences offer an impressive array of techniques for acquiring systematic knowledge about human societies. But scientific knowledge will not lead the world on a linear march of progress if not coupled with an honest and accurate reckoning of human nature. Turning with humility to the insights into the human spirit offered by religious traditions may be the best way to appreciate and temper the shortcomings we have shared from the beginning.

P. Geoffrey Bakken is PhD candidate in Sociology at the University of Wisconsin.

There are many possible explanations for this, not least of which is the presentation of science and the use of reason in Islamic texts, but also sociological factors, such as different economic situations during the Middle Ages, and internal political structures. There is also the fact that the Qur’an simply doesn’t contradict scientific findings .

The Middle Ages (or the Dark Ages as they used to be known) of European civilisation extended between the 5th and 16th centuries, encapsulating the Islamic Golden Age spanning the 7th to 16th centuries. It was once thought that Islamic science during this time was little more than a translation of Greek conclusions, however there is now sufficient evidence to suggest that this was a scientific revolution in its own right, and it contributed greatly to the basis of modern scientific thought. Part of the reason science played such a key role in the Golden Age of Islam is surely because of the importance placed on it in Islamic texts. There are hundreds of references in the Qur’an related to human knowledge and contemplation, including the first command of God, instructing humanity to “read.” The hadith also contains hundreds of references the Prophet made to seek knowledge, including one instance of the him saying, “Seek for science, even in China” ; the significance of China being that it is the furthest known country to the Muslim Empire. There is a moral obligation for Muslims to seek knowledge; in fact, learning is often seen as a form of worship and a quest for spiritual perfection through knowledge. This surely acted as an incentive that enabled them to become the great scientific civilization they were during the Golden Age. The Renaissance, which followed the Middle Ages, could be described as the Western equivalent

There is nothing in the Bible to discredit specific scientific discoveries, though it also doesn’t encourage the scientific pursuit in the same manner as the Qur’an. The Bible does convey an ordered world in which science is not only possible but should tend towards the truth, but any such scientific commendation can also be levelled at the Qur’an.

What’s unique about the Qur’an, however, is that it is not as susceptible to the human fallibility excuse, in that it was written immediately after the Archangel Gabriel imparted the Revelation to Muhammad, it was arranged by Muhammad himself, and has remained unchanged since, at least when speaking of the original Arabic and not a translation. The areas of science explored in the Qur’an range greatly from astronomy to physics to biology, and all seem to be in well keeping with modern scientific findings.

Perhaps not surprisingly, the Qur’an does not contain any hardline indisputable science, however. The meanings of many of the Arabic words are subtle and open to interpretation, and different interpretations of the same passages have been used to support different scientific enquiries at different times.

The rapid expansion of the Muslim empire beginning in the 7th century brought great wealth and security, and this naturally led to great advancements in science and technology, similar to the Greek and Roman empires before them. Once an empire establishes itself and can comfortably support its population in terms of food and security, it can turn sights on its lesser problems, and attempt to solve them using its ingenuity, thus making great strides in science and technology. The West had, as already noted, become stagnant in these fields following the collapse of the Roman Empire. Europe was unified once more under the Catholic Church, but there was much animosity between the destitute working class and the self-interested ruling class. It was a time of prosperity for few, and the Muslim empire attracted great minds and became the hub of scientific achievement. Viewed in this context, the Islamic Golden Age is not so much a religious achievement as it is a cultural achievement of a burgeoning civilisation.

The contrast with the Western Renaissance is clear. Galileo, a friend of the pope and of the church, is the most famous example. Upon expressing his approval of Copernican theories, he was incarcerated for heresy. The pope famously rebutted Galileo’s arguments by stating that Galileo could not assert a scientific theory that contradicted the scripture unless it could be shown that God, in his infinite power, could not have brought it about that all the evidence in support of the theory existed and the theory itself not be true. This is of course an impossibly high standard of truth for science to achieve, and furthermore put in jeopardy all scientific knowledge. Galileo was, however, purposefully antagonistic towards the church, and may have done more harm, especially for the relationship between religion and science, than he is usually given credit for. Rene Descartes was on the verge of publishing a similar paper in support of Copernicus, but suppressed it upon seeing the treatment that Galileo received. During this time, it was required that all work be approved by representatives of the church before it was published in order to avoid the publication of any heretical material. This was catastrophic for any scientific theory that may have contradicted the interpretation of the scripture as advocated by the Church. Islamic science avoided this problem. While the Church, as a figure of authority, advocated a particular interpretation of the scriptures and had in the past exercised this authority with punitive measures such as excommunication and incarceration, Islam had no centralised authority with the same level of control. The closest analogous administration is the caliphate, whose role has changed over time, but never gained the overarching power of the Christian church. This could well be due to the Muslim Empire being founded by many small tribes with Bedouin roots, and city states, who had no history of being subject to a greater authority. Also, due to their disparate nature, both culturally and geographically, such an overarching authority was a logistical impossibility. Furthermore, the legitimacy of any one caliph was always controversial; the most divisive split of course being between Sunni and Shi’a Muslims, the former believing Abu Bakr, Muhammad’s father-in-law, was his rightful successor, while the latter preferring his cousin and son-in-law Ali ibn Abi Talib. Such disagreement continued and constantly threatened the supreme power of the caliphate, despite Muhammad’s assertion that Muslims should fulfil oath of allegiance to only one caliph. This disagreement in turn led to a lack of a single ruling authority, and a lack of one single interpretation being enforced across the empire. Often, the interpretation of the Islamic texts varied from community to community. Further supporting a lack of enforcement was the Qur’an. “There is no compulsion in religion” can be interpreted both as a decree of tolerance to other religions, and also a decree of tolerance within Islam itself. This aspect of religious tolerance must surely have played some part in the ability of Muslims to abide alternate interpretations of their text, and also rationalise discrepancies between the text and the constantly evolving hypotheses of science. Without an authority to push an anti-scientific agenda, the Muslim Empire became a hub of scientific enquiry which, along with an unusual tolerance for religion, attracted scientific minds from across the entire region.

There is another hypothesis that should be noted, which is that the view of Christianity and science being in direct opposition to each other is unwarranted. After all, modern scientific prosperity grew out of the Christian West, and it can also be argued that without the fundamental view that nature is uniform and has an observable order and organisation, provided initially only by religion, science would never have even had a grounding on which to start. Perhaps religion and science are not as diametrically opposed as they seem, and their previous confrontations have been due to misunderstandings that are not fundamental to their positions. While it is undoubtedly true that Christianity and science have in the past had a tolerant, if not a symbiotic, relationship, it is nevertheless the case that for quite some time the two held hostile policies in regard to each other, and these policies have resulted in animosity that exists even to this day. This animosity is not a necessity, however, as demonstrated by Islam.

It seems it can then be concluded that the roots of the Islamic propensity for science are a product of both Islamic texts and sociological factors, such as a lack of a centralised authority pushing a particular interpretation of the text. The search for knowledge which the Qur’an advocates must surely have helped initiate this scientific resurgence, but it was also the ability of the Muslim population to interpret the findings of the scientific community (and it should be noted that Muslim and scientific groups were by no means mutually exclusive) in a way that didn’t conflict with their theological beliefs which allowed science to flourish. The Golden Age of the Muslim Empire should stand as an example to all cultures that science and religion can coexist, and not just tenuously, but harmoniously.

Stephen Pant is a freelance writer in Australia. He has a degree in philosophy and history from Monash University, Melbourne.

Notes

1. H.R. Turner. 1997. Science in Medieval Islam: An Illustrated Introduction, Austin: University of Texas Press, pp. 5-9.

2. George Saliba. 2007. Arabic Islamic Science and the Making of the European Renaissance, Cambridge, Mass. MIT Press.

3. A.H. Syed, Islam and Science, New Delhi, 2003, p. 111.

4. Ibid.

5. Maurice Bucaille. 1978. The Bible, the Qur’an and Science: The Holy Scriptures Examined in the Light of Modern Knowledge. Indianapolis, p. 92.

6. Syed. 2003. p. 116.

7. Syed. 2003. p. 115.

8. F. M. Donner. 1981. The Early Arab Conquests. Retrieved 16/5/2009 from http://www.fordham.edu/halsall/med/donner.html

9. John Cottingham. 1991. The Philosophical Writings of Descartes. Cambridge: CUP, pp. xi–xiii.

10. Sachiko Murata, William Chittick. 1994. The Vision of Islam. New York, p. xxiv.

11. A. H. Siddiqui. Translation of Sahih Muslim. 2007, 20:4543.

12. Qur’an 2:256.

13. Syed. 2003. p. 112–113.

In the mountains, people use mason jars for everything: canning, flower vases, gifts, moonshine, drinking glasses, treasure jars – the list goes on and on. There’s not much a good old mason jar can’t do for us country folk. Believe me, a person has never had a good glass of tea until they have drank it from a mason jar full of ice, with a slice of lemon shoved down in it. It is m…..m….good!

The treasure jar is the one I want to write about. The name treasure jar explains itself. It’s very simple. People decorate the jars and then put items in them that they treasure themselves. The treasure can be a simple recipe passed down generations through the family, or it can contain rare old coins worth a fortune. It all depends on what the person holds dear to them in their own hearts. Once the jars are filled, they are given as gifts.

When I was a child, I would catch lightning bugs and put them in an old mason jar and set them on a table beside my bed. I would watch them light up until I fell asleep. It was a “simple” but “great” treasure in my young eyes. But no matter how hard I would pray for them to live forever beside my bed, they would always die.

I have thought about it a lot, and if I only had seventy-two hours to live, this is what I would do: First, I would buy five-hundred mason jars in different sizes, then I would put my “prized” possessions in them. Next, I would distribute them in unique ways so that the people getting them would surely smile. Remember that where I’m from, “prized” possessions do not have to have monetary value. They only have to mean something special to the one giving the jars.

The people that I would give my jars to would be chosen very carefully because, after all, I’m giving away “my” prized treasures. The first jars made would be for my four grandchildren. I have three boys and one girl, ages running from newborn to age seven. In my granddaughter’s jar I would put some pictures of us together, as well as a recording of my voice with a special message just for her. I would also add my pearls and ask her to wear them on her wedding day. That way a part of me will be with her on her special day. I would arrange for the jar to be given to her on her wedding day. The boys’ jars would also contain a recording of my voice and some pictures as well , but one would contain a watch given to me by my father. Another, a case knife I’ve had for years. The last one would contain an old engagement ring of mine, so that whoever receives it can give it to his true love someday. I would want their jars given on special days as well, such as their senior graduation or eighteenth birthday.

The next jars would go to my son and daughter. My daughters jar would contain the rest of my jewelry, and then I would share with her my whole life story. I would tell her things about myself that I have never told anyone. I think she would be very surprised about some of the things she would learn. I believe some things are better left unsaid until the time is right to share them.

My sons jar would contain some old coins that belonged to his father and all of my old love letters written by his father when I was only fifteen years old. I would also include the poetry and songs I’ve written over the years that no one else has ever seen or heard.

The next thing I would do is take twenty of the jars and write down all of the hopes and dreams and goals that I had, but never got to accomplish. I would release them into the river along with a note to those who found them that would say,” live everyday like it’s your last, because it may well be.”

The rest of my jars would travel across the seas, to other states, and hopefully to the White House. Some jars would be painted red, white and blue and sent over seas for the men and women serving our country. Their jars would contain thank-you notes for their brave gestures, and also a lucky penny in each one. Next, I would love for one of my jars to make it to the president and his family. In their jar I would place inspirational notes for them to read to lift them up when times seem really hard. I would also explain how happy I was to have lived long enough to see a historical moment in time. I would also include two handkerchiefs that were embroidered. one would say, “MR. PRESIDENT’ and the other one would say, “FIRST LADY”. The only way I can think of to get it to the president is to go to the media, so that’s exactly what I would do.

Finally, the rest of my jars would be divided in half and shipped to The Shriners Hospital and to The ST. Judes Hospital, because they treat very sick children for free. The jars would be decorated and filled with small toys and trinkets along with an inspirational note to encourage them to keep on fighting until they find a cure for their diseases. I would want the jars to be given to the children as soon as possible, because these children are fighting for their lives, and some may not make it.

I believe my jars would bring peace to others as well as myself because they would know they were on my mind in my final moments of life. It would also bring me peace to know that I left a part of myself all over the world. And that’s something special, considering I’ve always lived in the mountains and have lived a very simple life.

Once my goal was achieved, I would spend time in prayer. I would pray for my loved ones as well as myself because I would not tell them I was going to die, because I want to remember them with a happy, joyful spirit, not with a sad broken one. But if, for some reason, I was given more time to live, I would do the things I’ve always wanted to do, like write a book, record the songs I’ve written, and I would love to be able to travel to places I’ve never been to.

Life is short, and time passes quickly, but I want to live. But just like the lightning bugs I caught as a child, I will eventually die. Life and Death walk together hand in hand. Life screams, “LIVE!” and Death screams, “YOU BETTER LIVE BECAUSE I AM COMING AFTER YOU SOONER THAN YOU THINK!”

Belinda Sturgill is a freelance writer. She lives in McRoberts, KY, and she can be reached at belindasturgill12@yahoo.com. With this essay, she won an honorable mention in The Fountain Essay Contest 2010.

Introduction

Human beings have wrestled with questions about the origin of our existence and the fabric of our universe for thousands of years. This questioning formed the discipline of cosmology. Dr. Natarajan explores the nature of our world and shares her perspectives about how new scientific discoveries are reshaping our understanding of the universe and our place in it. Until very recently, the universe had been considered a vast empty space. But the Dark matter theory states that the universe is not empty, but rather filled with an invisible matter. As new mysteries unfold, Dr. Natarajan points out that it is our fundamental human curiosity that leaves us no choice but to explore the universe and how we fit into its grand picture.

M&B: Dr. Natarajan, you work on dark matter in the universe. What is the theory?

It turns out that the bulk of the matter in the universe is not made of ordinary atoms that you and I or the universe that we know and experience is made of, but instead made of this mysterious particle. Ninety percent of all the matter in the universe is dark matter, and we believe this is a set of particles that was created very early in the universe. These particles do not have charge, but they have mass. Since they dominate the mass of the universe, it turns out that they really form the scaffolding in the universe around which all galaxies, stars, and so on, form. They are sort of the basis or the framework within which normal atoms actually cool to form star galaxies, and then have generated us.

M&B: What is the evidence for their existence?

The reason dark matter remains a mystery, – although there is incontrovertible evidence for the existence of dark matter – is the fact that you only detect it indirectly. What I mean by that is you detect its presence because it has mass, and since it doesn’t have any charge it doesn’t couple to any radiation. So you don’t see radiation in any wavelength in the electromagnetic spectrum: no X-rays, no gamma rays, no visible light, nothing. But since dark matter has mass, it aggregates gravitationally, so they feel gravitational pull towards each other and they cluster. It’s the clustering of the dark matter, the fact that it gets compact, that we detect the effects of dark matter.

M&B: What happens near the regions where dark matter clusters? In your research papers you use the bending of the light rays. How do you observe it?

The primary evidence is the gravitational bending of light produced by these aggregates of dark matter. The universe is really composed of a smooth distribution of dark matter, with a lot of clump regions where this dark matter has aggregated, and then enabled the formation of galaxies. The presence of these large amounts of dark matter causes light from background galaxies coming towards us to bend. The actual shapes of galaxies that are behind a big clump of dark matter, which is along our line of sight, are actually distorted when we see it. The dark matter in general is smoothly distributed everywhere in the universe. But there are these particular regions that are denser. So we can look at regions in which the dark matter is not so densely distributed, look at the shapes of undistorted shapes of galaxies, and then use that to infer how much distortion we’re actually seeing when we see a lump, and infer its existence from the distortion. Because the strength of the distortion is directly proportional to the mass, you can directly infer how much mass there is between us and those objects.

M&B: Is there evidence other than the bending of the light rays?

The other evidence eludes to the fact that dark matter actually gives the basis for the formation of stars and galaxies. If you look at the motions of stars and galaxies, you find that, unlike the solar system, if you look at the velocities of the planets in the solar system as a function of distance from the sun you find that it’s falling. So the planets in the inner regions are moving very fast; they feel the gravity of the sun much more strongly than the outer planets, which are not actually moving as fast. So if you plot the velocity from the center or from the sun outwards in the solar system, the velocities are falling. Whereas if you go to a galaxy and you do the same experiment, you look at stars at different radii and you try to see what their speeds look like. They are speeding up as you go outwards. And the only way they can do that is there is something that is sitting outside the galaxy that holds it up as it were, and has gravity. And it turns out that our current picture is that most galaxies have very extended dark matter halos. The key point is that there’s a lot of dark matter sitting outside the galaxy well beyond where we see the stars.

The other compelling lines of evidence for the existence of dark matter come from larger scale observations of the universe. One of the leftovers of the big bang or relic of the big bang is this microwave background radiation that is detected today in the universe. It was a very hot radiation that has cooled with the expansion of the universe, and we are bathed in it. I mean it’s everywhere, in every direction, and measurements of the directional dependence of the microwave background shows that it’s very uniform. But in one part it’s anisotropic, so there are cool zones and hot zones in the sky. On very small scales we see these cold and hot spots. And these and isotropy’s in the microwave background are exactly predicted by this model, the cold dark matter model, which I said you know is postulated on the very early generation of the universe and these dark matter particles.

M&B: So we know that they exist. But what is their essence? What are their properties?

This is still a mysterious kind of beast. In fact, we don’t know the nature, but it appears that it’s collisionless. It’s very counterintuitive. That’s one of the things I find fascinating about the fact that it is so counterintuitive. These particles are actually collisionless. What that means is that when two dark matter particles approach each other, they pass through each other, they don’t actually bounce off of each other, so these particles don’t collide, which means they don’t have pressure, because pressure is generated by collision. So they are pressureless particles that have mass. Gravity holds them together, but they don’t actually collide.

So a current understanding of dark matter is that it’s definitely generated very early in the universe and that it clusters very strongly and it’s distributed on very different scales in the universe, so there’s like a smooth background and there are lots of clumps on top of it and so on.

M&B: As far as the mass of Dark Matter how much mass are we talking about? If there is no clustering, something like in the volume of the earth, for example, how much total dark matter mass do we have?

Well I guess the thing is at the position of the earth and at the position of the sun from the center of our galaxy. We are not really dominated by dark matter anymore, so dark matter at that radius doesn’t constitute significant portion of the mass. We are bathed in it, but the density is quite low. It’s at the innermost part of our galaxy where the density is very, very high, so we actually expect that the inner most regions of our galaxy is a very complicated, violent place where not only do you have a black hole which we know exists. This is a black hole that is not made of dark matter. This is a black hole that has gobbled gas and grown to about a million times the mass of the sun, and which is sitting at the center and it creates a very violent place for stars because it can rip them apart and so on. And this whole system is sort of embedded in this very, very dense region full of dark matter.

M&B: How is your everyday work? Where do you get data about the light rays coming near the regions with high Dark matter density?

A: I’m a theoretical person and what that means is that I actually build models but models that are guided by observations. The theory has transformed in the past 10 to 15 years because of the amount of data that technological progress has given us.

For example, the Hubbell space telescope has really transformed the kind of modeling that can be done. So I actually use data that other people have procured. They’ve cleaned it up and they give it to me. These are very distorted images of background galaxies whose shape has been distorted because of the huge amounts of dark matter that is contained in a cluster of galaxies.

M&B: The bending of the light rays is predicted by the general relativity theory. Is it what you use for your calculations?

A: It’s a beautiful theory. I think that people really have understood the iconic status of Einstein. What is most fascinating about him for me is the profound insights that he had of such despaired phenomenon. There was a way in which he was able to see connections and synthesize. You know the whole understanding that the geometry, the fate and the contents of the universe ought to be linked is a profound insight. And I think you know it’s incredible that he enabled, you know, his mind enabled him to formulate it in the way that he did, which has allowed people like me to use general relativity and the sort of elegance of general relativity because of how simple it is in fact to apply and test.

M&B: This looks like an intriguing line of work?

I want to stress that this is a particularly wonderful time for cosmology. It’s a particularly special time. I don’t want to use the sort of often abused golden age as it were, but it’s the confluence of technological progress with the kind of data that we can obtain and the level of understanding that we have built up. This is a very special time to be doing this kind of work. And while the mystery of what dark matter might be made of, you know, it may or may not get solved in my lifetime.

M&B: If you want to describe your work, what term would you use?

In a more descriptive way, I guess. What I really do is I build a story line. I build a story line for the universe. I mean, I build a story of the sequence of events of how a structure forms and assembles. The key there is that you are guided, you have a few snapshots, so you have a bit of data, but then you have to extrapolate and you make some predictions. The goal of the kind of work that I do is to make predictions, and have them be taken seriously, to either be falsified or shown to be true, and what’s exciting about this particular time is that people can falsify your theories or your models in a very short time.

M&B: Isn’t it interesting that we can actually make a story out of universe?

Well, I mean, I think that what is fascinating, and this is a personal view, what is fascinating about cosmology is the… you know it’s mystical and it’s mysterious at the same time and it’s highly abstract. It’s not intuitive because the scale that I’m working with in terms of distances, masses, and energy are just unfathomable. So there’s a real irresistible pull for certain kinds of people to do this kind of work. And I think the universe is a pretty good subject for a narrative because of the range of phenomena that occur in it. This is possibly why in all ancient civilizations there is some notion of cosmogony and this idea of fascination with where we came from. I don’t want to sound arrogant by saying that it’s the fundamental question, but you know it’s an inescapable question for anybody to ponder where we came from.

M&B: Is there a sense of awe that motivates you in your studies?

There is a sense of wonder that the universe generates and I think that you know personally for me I’m a bit of an adventurist, and I think if I can imagine myself, if I had been born 200, 300 years ago I would have been one of those explorers. And I think there are people like that amongst us always, who want to explore in different ways. I mean, there are some people who want to explore via music. And there are frontiers that they want to break through in music, and they have the creativity to do that. And I think that for a lot of us who are doing science, and cosmology in particular, there is a sense of exploration, there’s a sense of examining or grappling with things that are really at the limits of our capabilities in a way.

M&B: In some ways one of the most important fruits of the process and coming along it’s our imagination. And the human imagination is also a part of the universe.

Absolutely. It is an inescapable part of the universe and what is fascinating is the idea that we have the capability to even contemplate the origin of the universe given that we are a part of the universe.

M&B: Many people approach science in a utilitarian way and this is not what you are doing.

I think that the fact that it is not utilitarian is precisely what attracts me to it. I think it is the other side of the coin of this, which is why we probably aren’t as well funded and we ought to be better funded than we are, because this is such a fundamental human curiosity. There is enormous public interest in what we do and the level of funding that we have does not reflect that. For instance, obviously medicine is very critical. It’s critical to our existence. But the disparity in how they are funded and how the pure sciences are funded is sort of disturbing. Because I think as a culture, as a world, we can afford to indulge in understanding basic sciences partly because there are spinoffs from all the work that we do. It is unpredictable, and I think that is what’s fascinating. There are no guaranteed benefits to human kind and society today that cosmologists can bring. However, they satisfy this hunger for knowing and going beyond, you know, satisfying your hunger and thirst on a day to day basis.

Mustafa Tabanli is a producer at Ebru TV. He conducted this interview for Emmy Award winning television series Matter&Beyond.

Bio

Dr. Priya Natarajan is a Professor of Astronomy and Physics at Yale University, and an Associate at the Dark Cosmology Center, which is part of the Niels Bohr Institute at the University of Copenhagen, Denmark. Her research interests include cosmology, gravitational lensing, and black hole physics. She earned a B.A. degree in physics and mathematics at M.I.T. and her doctorate at the Institute of Astronomy, University of Cambridge in England, where she was a member of Trinity College and elected to a Title A Research Fellowship that she held from 1997 to 2003. She is currently on leave from Yale to take up her Guggenheim Fellowship. She is deeply invested in the public dissemination of science and is currently a member of the Science Advisory Board for the public television series NOVA.

http://www.astro.yale.edu/priya/

We are three pairs of large glands that secrete into the mouth through canals and hundreds of very small glands around the throat. The large glands in front of the ear area are called the parotid glands, the glands under the chin are called the submandibular glands, and the ones under the tongue are called the sublingual glands. The parotid glands secrete saliva from the sides of the upper molar teeth, the submandibular glands from the front under the tongue, and the sublingual glands from many openings in the mouth’s base. There are also many more salivary glands in your inner cheeks and lips, and in all other wet spots in your mouth and throat.

Every sugary and starchy food you eat must first interact with our secretion in order to be digested. For this, an enzyme called ptyalin has been placed within us. But for this enzyme to work properly you must chew your food well. Also, you shouldn’t eat anything that is too hot or too cold, or anything that could change the pH (acidity) level of your mouth. Otherwise, this enzyme cannot function correctly. We produce an average of about 1000 milliliters (one liter) of secretion every day; however, we have the capacity to produce 1.5 liters of saliva per day.

Sometimes, the calcium in our enzymes may precipitate and form tartar due to acidic foods. Tartar can sometimes block our secretion canals. When you eat something, saliva production accelerates; but if our secretion canals are blocked by tartar, then the saliva cannot flow. This causes infection accompanied by severe pain and swelling. If our canals aren’t completely blocked, we may swell a little while eating, but we will slowly deflate after a while. Microbes can reproduce easier in accumulated saliva that cannot flow, thus causing severe pain and swelling. Our most frequently seen infection is the one that makes the parotid glands swell up, and is called the “mumps”. Even though it is seen more frequently in children, it may also be observed in adults. The swelling of both of the parotid glands is more frequent in alcoholics.

The thiocyanate ions that have been put in our saliva secretion kill the bacteria in your mouth by breaking them apart. In addition, lysozyme enzymes attack and kill bacteria in your mouth while digesting food remains to prevent the bacteria to feed and reproduce. Hungry bacteria perish more easily. Our infinitely merciful Lord put special proteins called anticorps in our saliva to prevent many diseases that can enter from the mouth before they develop. These anticorps act like special agents that attack and destroy bacteria. If we don’t secrete enough saliva, ulcers will develop in your mouth frequently. If they last long enough, they will get infected and also cause tooth decay.

The control of our secretion is connected to an area that includes the appetite center in the brain stem through the involuntary nervous system. When you smell or taste foods you like, we immediately start secreting saliva as a reflex. When you come across foods that you don’t like, or when you get scared or excited, we slow down saliva production, again reflexively. Suspects in the past used to be given a handful of rice to swallow, with the thought that the real culprit would not be able to swallow them, because the excitement caused by the feeling of guilt would cause his/her mouth to dry.

Diabetes, which is a systemic illness, also has a negative effect on our functioning. Diabetes presents itself with drying of the mouth, along with excessive intake of water, and the frequent need to visit the restroom. One type of rheumatoid arthritis may also cause dry mouth and dry eyes together with joint pain.

As you see, Peter, I’ve briefly explained to you how invaluable and necessary your saliva is. I have not even mentioned our histological and anatomical structure, which resembles a bunch of grapes. I believe you can imagine how each and every one of my gland cells is like a perfect biochemical factory. You wouldn’t relate all these to your mouth being wet for no reason, would you?

Irfan Yilmaz is a professor of biology in Dokuz Eylul University, Izmir, Turkey.