We sit for tests of all sorts throughout our lives, tests in varying scopes and levels of difficulty. Tests to enroll a school, to pass a class, to graduate, the test a son happens to endure with his father or the other way around, and many more tests. An exceptionally difficult and humiliating test is being disqualified, pushed aside, and stripped of civil rights due to one’s humanistic thoughts and lofty ideals.

The most unbearable test, however, is the one that comes with the hands of disloyal friends, particularly when one is already suffering from the words and actions of relentless and merciless foes. Although, regardless of however inhumane and short of dignity a foe may be, his or her enmity can still be reconciled by an antagonistic logic. One may rationalize—using the same logic—that the more differences in thought, worldview, and values increase, so does enmity. Nevertheless, it is unreasonable and irrational when those striving on the same line of fate, those who cherish the same feelings and ideas, betray one another because of jealousy and competition. This is no way reconcilable with human dignity.

Indeed, it hurts—as much as it is worrying—when one ends up with betrayal and pain while expecting faithfulness. What else one can do other than enduring it, as tests of this nature are rampant in a world in which deceit is considered equal to being smart, obsession is equal to to loyalty, and bigotry means conservatism. Yes, as individuals, families, and community as a whole, we have no other option than to endure and say:

A reprimand from Your Majesty
or a favor from Your Grace;
Both are a pleasure for my soul;
How pleasant is Your grace
How pleasant is Your wrath

A community or a nation may have suffered from the greatest and most painful of all tribulations and betrayals from foes, some of who were in the disguise of friends. The entire world might have advanced upon them and brought them under siege from all corners, leading some to a vain belief of their complete annihilation. Yet, they were able to survive all these tests of life-or-death, nullifying all the destructive plans. It is highly probable for similar tests to come up along the way through hills of flames and oceans of blood, all of which will in fact help them with renewal and with metaphysical regeneration. Each of these tests will be a means of awareness for them to identify who is who, for self-empowerment through learning how to recollect and get back on their feet after being knocked down by them. A human being is purified through tests and gets hold of his or her inner essence, thus their life is saved from stagnancy and becomes colorful. Our spirit matures in the face of tests and becomes prepared for bigger challenges, as the bigger the tests and harder the questions are, the more entitled the human is to pass the class and to rise higher in the school of human values and perfection.

Refinement of the individual and empowerment of the society cannot take place without tests. Only souls who have been burdened and pressured by tests can coil like a spring, thrust like an arrow, and reach their target with the blink of an eye. Worries that haunt them all day, hunger and thirst, harm and damage, troubles of all kinds that befell their properties or lives, and being trodden under the metal tracks of unexpected events will all make them as strong as steel and prepare them for the future.

Deadened hearts and raw spirits that have not been tested whatsoever cannot rise to their human potential, nor are they of any use to the community. Distinguishing the diamond-like souls from coal-like ones is only possible by way of testing, at the lack of which gold cannot be distinguished from soil, or diamond from coal. If it was not for testing, the most inauspicious ones would be confused with the highest soaring souls, for it is through testing that angel-like ones can be told apart from the evil souls and ascend to their predestined zeniths.

For those who are appreciative of this truth, each test is one added feather to a wing that will enable him or her to take off to the realms beyond the heavens, and each difficulty faced during a test is an elixir of strength and vigor. For these lofty spirits, being cast into fire is the greatest leap into a friendship with the Creator, and being nailed on the cross is an exalted means of ascension to Him.

For a heart directed towards the highest of ideals, a test is a whip lashed on his or her perseverance, a spell that makes their willpower rear up, and a ray of light that shines on the dial of heart. After each test they crystallize even more, tighten like a bow, and soar high up to the Gardens they already built in their hearts.

Let not the muffled hearts with no refinement to welcome both His reprimand and favor fathom even a grain of this phenomenon; the idealist souls that have devoted themselves to this truth will never recognize anything more pleasant than the pains suffered in this cause. They will never lament and complain to others, even though they burn like a furnace inside. Unfaithfulness of friends and ruthlessness of foes will never take them aback from serving people and their country, for they have given oath as in the words of the poet:

Let the world come at me with all possible reasons for trouble
I am a traitor if I give up any conviction in the service of my nation. (Namık Kemal)

By the time you finish reading this sentence, you will have been carried over the earth, passed the sun, and moved through actual space of 1000 kms! In the time it takes you to ponder upon this, you will have moved another 1000 km through real space. Fast isn’t it? This is the speed at which one arm of our galaxy moves through space every second, and we don’t even feel a thing!

The motion of stars in their dedicated orbits, black holes, nebulas, and infinite number of other phenomena in the outer space display spectacular and equally thoughtful exhibitions thanks to Hubble and other new technologies. An increasing number of studies are thus devoted to stars, supernovas and interstellar space in recent years. Our contemplation of the universe deepens as we accrue more knowledge about it. Just as a cell is the functional building unit of the body, the main building blocks of the universe are galaxies. Just like every other living thing, galaxies will not be around for eternity; they form, develop, and cease within the cosmic laws that are put in place by their Creator.

According latest findings, it is estimated that around 100 billion galaxies exist in the observable universe and that there are galaxies 100,000 light years in size. A year has 31,536,000 seconds. Light travels 300,000 kilometers per second, therefore one light year equals to 946,080,000,000,000,000 (quadrillion) kilometers. Apart from the dispersal of stars, intergalactic distances of galaxies are not much bigger than their own galactic size. For example, the big Andromeda galaxy (the galaxy which is the closest to us) appear from the earth as wide as the sun or moon in the sky and can even be noticed with the naked eye. Latest research in astrophysics revealed that stars are not dispersed equally but rather found together in galaxies as an open system that exchanges energy and matter with its surroundings. A big portion of the galactic space is filled with gas and dust clouds which enable such exchanges to take place. This interstellar stage in which stars are born and die bears vital importance in sustaining and maintaining a galactic presence.

Some amazing characteristics of galaxies

Stars with different masses exist in a galaxy. Smallest one can be one tenth of the Sun’s mass whereas the biggest can be 100 times bigger than the sun. The most important feature of a star in a galaxy is its mass. Brightness of stars increase with their mass and this relation is three dimensional (cubic mass). Therefore if a star is twice as big, it is eight times brighter. Another feature is the relation between the age and mass of a star. The bigger the star, the shorter its life. These big stars live shorter compared to smaller ones despite their giant fuel reserves because they consume it very fast. Similar relations can be observed in the human body, which is an index of the universe, such that overweight people who consume more calories than people with less calorie intake eventually consumes more energy and become subject to deterioration in health and faster aging. The lifespan of a star is inversely proportional with its square mass (1/m2). For example, if a star is twice as massive, it lives only for one fourth of the time. Calculations show that our sun has a lifespan of 10 billion years. Compared to this, if a star is 30 times bigger than sun, it will only live for 10 million years.

The timescale of events that are occurring in galaxies can vary from thousands of years up to millions of years. Time required for the creation of a star is perhaps like a day in a galactic scale. This long time frame is considered short when compared with the age of galaxies. Furthermore, verses in the Qur’an (Al-Ma’arij 70:4) open new horizons in this matter and point out to the fact that time can change depending on different ratios and scales; so a day can indeed vary in length from being 1000 years or 50,000 years.

The movement and behavior of galaxies are quite complicated. Such that even if the galaxy formation process is completed, the creation and expiration process of stars within the galaxy still continues. It takes tens of thousands of years for a gas cloud to collapse inwards under its own gravitational force and become a star under normal conditions. Even five-ten billion years after the creation of a galaxy, it amazes scientists that there is still plenty of gas to remain in the interstellar stage, enough for a star to be born. On the other hand there are galaxies in which star formation is much faster than our Milky Way galaxy. These galaxies are called “starburst” galaxies and new stars are created in variable speeds over a long period of time. The uniqueness that is observed in the specific characterization of animal and plant species can also be witnessed in the creation of stars at different speeds, making spiral galaxies even more mysterious. This is because while a steady and balanced speed in the creation of stars is maintained in spiral galaxies, all the gas and dust available is consumed for the formation of stars in other galaxies. In a galaxy where stars continue to be created, the regions where large stars are created can be observed better compared to other regions in the night sky.

Spiral galaxies

Galaxies are generally divided into three groups: irregular shaped, elliptical, and spiral. Irregular shaped galaxies are composed of many young stars, gas and dust clouds without a definite shape. Elliptical galaxies are made up of old stars and limited number of gas and dust clouds. They are created in different shapes such as round, flat or like a baseball. Spiral galaxies are in the shape of a disc composed of spiral arms extending out of the center as they rotate. Solar system is located inside such a spiral-like galaxy. In these types of galaxies, stars contain spiral signatures. Bright spiral arms found in many images taken of galaxies generally show star forming regions and not the locations of the stars themselves. That is why the exceptional quality of spiral galaxies is hidden in the continual formation and expiration process of stars. Spiral displays which show star creation regions do not revolve along other stars in the galaxy. However spiral galaxies do exhibit a special rotation. Observations point out that spiral signature within the galaxy deteriorates gradually and reshapes in a slower fashion than the galaxy rotation speed. With these new findings, it is possible to say that it is more appropriate to understand galaxies as dynamic systems which change in time instead of being static under the constant and instantaneous intervention and control of the infinite power and wisdom of the Almighty.

One of the most impressive features of spiral galaxies is that the regions where stars are created in the main spiral contain new sublevel spiral patterns. Just like clouds, it is possible for different spiral forms to be created. Sometimes very symmetric spiral arms or rectangular stick-like formations via extensions of spiral arms along with regular spiral looking shapes are generated. Despite this spiral variety, when observed from outside, stars are seen to be surrounding a flat disc and forming together as a giant globular halo. This halo was generated billions of years ago from short and longer aged stars. It is the dimmer region of the galaxy yet this halo is considered to contain most of the galactic material. Stars are located in a fashion that resembles a disc in this halo of dust and gas. The layer of dust slowly rotates around an axis that passes through the center of the halo. This rotation is not coincidental; it is controlled in such a way that the speed of stars nearby do not differ in the rotation speed of the whole disc any more than 10%. In other words, the disc does not have a constant speed. It exhibits flexibility and variations from within. Stars and gas clouds are made to revolve in similar average speeds no matter how far they are away from the center. These notions are confirmed with the use of motion laws that Newton discovered and named after himself.

Numerous types of stars from different age and mass groups exist in the disc section of a galaxy. The age of stars is determined by analyses of the light spectrum that they emit. According to the results from these analyses, the creation speed of stars has been found nearly constant around the disc section in a spiral galaxy. In many galaxies, disc material has been discovered to be around 10% gas and dust cloud and that 80-90% of the rest remains outside the disc in an invisible form, unlike stars and gasses. This is because it absorbs the majority of the light to be reflected. This kind of material is called “dark matter.” It is thought to be a very old black hole, with expired stars or an extremely cold dust cloud or a combination of these. Aside from this, it has been discussed that they are created from neutrinos or undiscovered particles. According to common notion, dark matter as generated by expired stars in the galaxy does not have any relation to the movement of spiral galaxies and their kinetic behavior, it only has gravitational effects.

Gas cloud in the disc is not dispersed proportionately; instead, it is collected in a thin layer. Furthermore, it is understood that these clouds are composed mainly of carbon, silicon, iron and many other elements, and these particles get ripped from surfaces and flown around via star winds or thrown towards interstellar space. Surprisingly, the interstellar space is a scarcely populated place. Even in areas that are considered to be empty, one atom exists in 1,000 cm3, and it can vary from one million atoms to a couple hundred per cm3 in denser regions. The density of interstellar spaces from the highest to the lowest can vary within a factor of a billion. This ratio is much greater than the density difference between air and a piece of rock.

Systems established without thermal equilibrium

Interstellar space is not in a state of thermodynamic balance. Very sizable molecular clouds are constantly shaped and get scattered into the medium. This way material exchange is carried out in between different phases on a smaller scale. Maintenance of a system where different components are preserved in a stable state with no equilibrium is a mystery to all. This elusive phenomenon has been studied by both physicists and chemists for the last 40-50 years. Data obtained so far recommends that two processes are particularly used to establish and maintain stable compounds away from an equilibrium state. The first is that such systems should include material recycling mechanisms between different components. Second is the regulation of processing speed with feedback. These two events should be executed with a balanced fashion so that the amount of material in each composition does not change. Thus, these two phenomena are executed in the most finely calibrated manner in spiral galaxies that can never be possible out of coincidence.

Plasma, one of the phases of matter, is about a couple million degrees Celsius. However, it is a much diluted phase; only one atom exists in a volume of 1,000 cm3. Temperatures rising to these levels are made possible by the energy provided from supernovas. A supernova explosion releases such energy into the space that it forms a hot gas cloud and this starts to expand. This gas cloud releases its electrons into its surroundings as it dissipates. A phase of diluted hot plasma in a bumpy shape is generated as gas cloud expands throughout the matter. One of the reasons that interstellar space took so long to be discovered is because we are still located in a hot bubble. This bubble has a magnitude of 300 light years. Studies so far have mapped this bubble and discovered it to have an irregular shape.

Aside from this, recently a new neutron star was discovered and this star is thought to be remnant of a supernova explosion that created this bubble. It should not be surprising that we are located in such a hot bubble because this only occupies 70% of our galactic disc volume. A supernova is created once every 30 or 40 years in our galaxy. Supernovas have the task of supplying the energy needed to keep the entire interstellar space under a constant pressure. It is an incredible phenomenon to ponder that a habitable planet exists in the depths of a cold space.

Interstellar spaces resemble an ecosystem from a standpoint of events that are taking place inside it. Each galaxy could be viewed as a dynamic system where stars are constantly born and extinguished in the presence of a determined cycle of energy and matter. Events that are executed with Divine wisdom in these heavenly systems (galaxies, stars, interstellar spaces) testify in their own languages to their Creator who fashioned them in the form of an art with wisdom and generously. Galaxies behave as if they are living organisms; they are born like humans and they die like humans. Continual composition and decomposition of galaxies with their contents stand as major proof to the cosmos of present and absent worlds. The heavens and the earth, the stars and galaxies all make up the Divine canvas painted and repainted on the easel of God’s command: “Be and it is.”

References

• Smolin, Lee. 1997. The Life of The Cosmos, Oxford University Press, New York.
• Syed, Ibrahim B. 2003. “Understanding String Theory,” The Fountain, Issue 41, January-March 2003.

There are so many blessings in life, granted to us free of charge, which we take for granted. Eyesight, being able to see near and far distances, most certainly tops the list. But we do not have to be deprived of our sight in order to understand its wisdom and functioning, and to contemplate upon its true value and worth.

Years of research and hard work were dedicated to develop cameras and multi-featured objective lenses. Initially, one to three lens objective cameras were used for simple shots, whereas today, objectives with seven to ten lenses are being used to take better photographs from a snow drop falling onto a flower to a buzzing bee resting on a flower. I wonder to what extent human beings are aware of the pair of eyes that has been bestowed upon them by God, and its ability to see different colors and shapes both near and far. Unfortunately, as people who often understand the true value of things once they are lost, we understand the blessing of being able to see near after the age of forty when we cannot read the newspaper without glasses and when we cannot put a thread through a needle.

So why is it that we can still see far after the age of forty but fail to see near? In order to understand this we need to examine the structure of the eye and its functions.

The structure of the eye and the ability to see

The exterior part of the eye is made up of a translucent layer (cornea) at the front and a white protective layer (sclera) behind it. The vascular layer of the eye (uvea) is located in the middle of the sclera. The most inner part of the eye is made up of the retina, the light-sensitive layer of tissue responsible for converting light rays into electrical signals. The hole located in the center of the iris, the colored part of the eye, is called the pupil. Behind the pupil is the crystalline lens. For a clear vision, lights reflected from objects need to be focused on the central part of the retina (fovea). While cameras have lens systems to focus the image on the film, it is the cornea and crystalline lens that are responsible for the same function in the eye.

Refraction power of cornea is constant and around 43 diopters. The refraction power of the eye lens when resting is around 20 diopters. Light rays coming from outside refracts at a set ratio and manages to focus on the retina. The light rays coming at the retina are then coded into electrical signals. Afterwards these signals are routed towards related regions of the brain via optic nerves. Most of the stimuli relayed by the optical nerve arrive at the visual center of the brain (occipital cortex). These coded electrical signals then become vision when they reach the optical lobe of the brain.

The function of the lens and accommodation

The refraction power of both the cornea and the lens (43+20+63 diopters) is sufficient to focus an image on the retina when looking at objects farther than 6 meters. Extra refraction power is needed for closer distances in order to focus images on the retina. Mobile lens systems enable this job to take place in camera objectives. Since refraction power of the cornea in human eye does not change, this additional task of refraction is set to be provided by the ocular lens. It is built as a flexible structure without any blood vessels. Aqueous humor (lens fluid) which is secreted by the ciliary body is responsible for lens nourishment, removal of waste products and toning of the eye since the lens does not contain any blood vessels. This internal fluid has low oxygen concentration therefore the lens is made to derive its energy supply mostly from anaerobic metabolism.

The iris is positioned in a suitable place where it can change the shape of the internal lens behind the pupil. The lens in this special place is suspended into position via zonule of zinn ligaments attached to the eye as a ciliary body. The ciliary body contains ciliary muscles where zinn ligaments are attached. Only 0.5 mm of space exists between the lens and the ciliary body. Zinn ligaments are tight when ciliary muscles are resting and this enables a flatter configuration of the lens. Upon contraction of ciliary muscles, zinn ligaments become relaxed and the diameter of the lens decreases along with an increase in its thickness. Thicker lens becomes more globular and this increases its refractive power, thus enabling vision of the closer distances. This increase in refractive power of the lens in order to see closer objects is called “accommodation.” If the stimuli of the ciliary muscles expire, ciliary muscles then relax making zinn ligaments tighter, reducing thickness of the lens, making it flatter and therefore less refractive. This reshapes it to focus on distant objects for a clearer vision.

Accommodation mechanisms and loss of accommodation during aging

The vision blurs temporarily when one takes an immediate shift from staring at an object in the distance to another object nearby. As soon as this blurry image reaches the occipital cortex, stimuli generated here arrives first at the Edinger-Westphal nucleus via special nerve tracks and then to the ciliary muscles of the eye. In a very short time, this blurry vision is corrected and becomes clearer without us even noticing with optimal increase of refraction in the internal lens. In a time as short as 0.35 seconds, for thousands of times in a day, this mechanism is set to function in such a perfect manner to spur those thoughtful minds into reflection and wonder.

Accommodation ability is at its highest point in children and this feature of the eye decreases with age. Refractive power of the lens can increase up to 34 diopters with a 14 diopters accommodation power along with 20 diopters of resting refraction during childhood. This way, children can clearly see objects as close as 7 centimeters. Accommodation power decreases with age. It reduces to 4-8 diopters after the age of 40 and 2-3 diopters around the age of 50. It is widely accepted that refractive power disappears entirely after the age of 60.

In the advanced stages of aging, the eye lens loses its transparency, becomes cloudy as it develops cataract. Eye lens in this poor transparent stage is removed via cataract surgery, to be replaced with an artificial lens to carry out the refracting task. Unfortunately today, technology is still unable to produce an artificial lens that is capable of all the tasks that a human eye can perform. Artificial internal eye lenses that are used in surgeries today cannot carry out accommodation functions. Majority of these lenses can only focus on one point at a near or far distance. Newly developed multifocal lenses can utilize various mechanisms to see both near and far distances yet they are not in any position to replace the human lens completely.

Ocular motions when looking near and far

Thanks to ocular movements, we do not have to move our head constantly while looking around. The eye movement involving both eyes in which each eye moves in the same direction is referred to as version type movements. Another movement type is called vergence, and this is when both eyes move in opposite directions. Vergence type movements are a type of ocular motility coded in a special center part of the brain. It is called convergence because the eyes get closer to each other when looking at closer distances, and called divergence when both eyes focus on the same spot by directing away from each other. If eyes only moved in the same direction without this convergence mechanism, both eyes would not be able to focus on closer points and would not be able to develop three dimensional visions (depth perception).

In addition to accommodation and convergence, when we look closer, our pupils get smaller (Miosis). Light rays coming from outside objects get improved focus on the retina via this constriction of the pupils. This way, a clearer image is provided.

When we look closer, accommodation, convergence and miosis all happen at the same time in a synchronized manner to provide a clear vision. The details of these complicated chains of events have yet to be understood.

Conclusion

The fineness of refractive power of the eye with a single lens, accommodation ability and sensitive balances of ocular motility is only a few of the blessings of the eye granted to humankind. The ability to see near being at its peak during young ages when learning is most active is another dimension to this miracle. These wisdom-filled capacities given to the eye makes one ponder upon the importance of the eye for survival, in addition to being a reminder to those with an open mind and heart to gaze upon the natural world and contemplate upon the Almighty.

This matter has two aspects; we are concerned with one aspect, while the other one is beyond our capacity. Regarding the aspect associated with us, service to revive ethical values is done only because it is ordered by God. Unless all these deeds—those that make our nights sleepless, ruin our comfort, restrain us from food and drink, tire our minds and bodies—are performed for the good pleasure of God, it means that we have been acting in vain. Having sincere intentions lies at the soul of all actions. Unless this soul exists, both the deeds we have done and the ones we shall do will bear no positive worth.

“O you who believe! Respond to God and to the Messenger when the Messenger calls you (in the Name of God) to that which gives you life.” (Al Anfal 8:24)

Yes, this is a matter of life-giving, that is, a revival and helping others revive. And this revival, as clearly stated in the above verse, is considered possible only by faith and by making it the essence of life. Our personal thoughts and desires should in no way interfere in our deeds performed for God’s good pleasure in order to reach “the rank of contentment.” This is important, for there is a fine balance here. For instance, the belief that an unfaithful person shall face perdition may cause some sensitive souls to feel resentment; but this is a judgment in which we have no say of. Likewise, it would also put our balance on the brink of collapse if we were to include our personal feelings and push hard on legitimate bounds, or contrarily conceive unnecessary limits even for some legitimate forms of relationship, say, in an effort to prevent sexual misbehavior. Therefore, it is significant to stay in line with what has been prescribed and be content with it especially at times when we think we could serve God’s good pleasure by other means; this is what we are accountable of.

The other aspect, mentioned previously as being beyond our capacity, imposing upon others our message. This is something really beyond our power and ability, and this is not something we are responsible of. Just as it is God who can make someone accept, it is also Him who can make them not accept. Just as we do not consider this to be within our own authority, we cannot claim the opposite to ourselves either. If our words are welcomed and people respond to our call, we should not associate this with our intelligence, knowledge or ability, as everything is a favor of God. By contrast, if we are not welcomed, we should question ourselves, check our senses, intentions, worship; continually engage in self-inspection, and never fall in despair. Throughout history, numerous great figures of logic and reasoning have come and gone, and they have only been followed by a handful of people. Again, many people of inspiration and blessings have passed away, after whom one or two followers may or may not have gone. Indeed, faith is a light which God turns on in the heart of His servant, and the decision to turn it on is only under His authority.

Bediuzzaman walked on a holy path, by the grace of God, throughout his life, and despite all his achievements he did not associate anything to himself. He always managed to restrain and throw aside his ego by saying, “God Almighty may and is able to glorify His religion even by a sinful slave; yes, you should regard yourself that sinful slave!” In the same way, he lived his life through a continuous self-inspection and self-reckoning, declaring “you can not be a recipient of these blessings, but a mere passage through which others can reach them!”

The following generations after him, however, have found themselves surrounded by pleasurable services already established and have started wondering what else they could do. Just then, one more time, God Almighty poured on them His blessings, and now, everything we can see around the world today is merely the works of His own action, made out of His own material. Thus the end result is an abundance of positive consequences that can even surpass the works of saints.

“All becomes easy when God manifests Himself;
Creates He the causes and bestows them in a moment.”

It is a clear fact that these good services cannot be run by people who go through ups and downs; some of us are so weak in character that we want to leave half way when faced with difficulty or feel depressed, but after we realize all other routes are no exit, we get back on track. Even though a group of people, a community, may receive great honors and rewards based on their sincerity and hard work, we should admit that God Almighty is the real agent behind all things. So, no one should blur these services by mixing with it some other thoughts, delusions, or future expectations. No one should exploit the results obtained from these services for his or her own benefit so that all these favors can become a means of salvation for them. However, this spring of benevolence that can meet even the spiritual and otherworldly needs of next generations, may possibly become useless if we spoil it by crediting the blessings granted to ourselves.

It is therefore necessary to practice self-introspection, hold ourselves to account for all of our actions, and do our best to maintain self-control. Each of these favors should trigger even more servanthood and prayer with even more deeply observed worship, turning each prostration to a gate of reunion, not willing to lift our heads even for a moment, knowing that each favor will multiply with our gratitude. We have to rethink our condition; if we are brushing aside over our prayers, if we are being dragged away by our lust, and if we are enjoying all the carnal pleasures of this life in its fullest sense, then we have already started spoiling these favors.

It seems that uncertainty instead of diversity is prevailing from the eve of post-modernism, thinning the lines between world cultures and societies from day one. In search of “theory of everything,” we have almost forgotten all good and great theories and ideas about everything, leading us to skepticism and unbelief. The challenge of open skepticism tends to create more refusals than acceptance and the objective of higher education fails bitterly here, an objective that is to create a global level of understanding of the universal phenomena and to proceed with a uniform level of evolution of the intellectual mind. Instead of growing intellectual maturity and reflexivity, the symptoms of anxiety and panic and/or withdrawal are prevailing. Is this a healthy sign? Will we be able to save the sanity of the world?

In sanity lies peace and stability, and both are at stake. Now there are two choices: The first is whether the world knowledge leaders should aspire to regress back to pre-industrial revolution’s feudal monarchy based upon resignation to a single authority, where people are more entitled to powers by declaration of ownership and where there are no choices but moralized obedience to such authorities. In corporate world, Machiavellian moral has already been resounding that might is right and means may not justify the end. Such regression calls for the indoctrinated agenda of the education with priests and preachers ruling the mobs and world streets are rushing for it. The second choice or alternative is that people should embrace postindustrial Marxist-Socialist interventions, which celebrate sharing rather than ownership. The individuals sub-serve the community and in turn communities the nation; whereas, the nations must not compete in status but protect the welfare of its citizens. Whether the traditional concepts of “welfare” and “citizenship” still exist in today’s world is questionable.

Since the right of choice is still available, the nations and communities are making blind choices without thinking of the outcomes of the outcomes. What will happen to nations who will fail to attain socio-cultural and political balance in their visions? They may hear the sound of the doomsday bell ringing in their ears, thinking that they have enough time to fight till the “end.” Actually, sound travels slower than light and people are misled to believe that doomsday has yet to come, whereas, the reality has crossed that threshold much earlier and what they are witnessing is the after-math; just like a Tsunami that passes in a few minutes and only some people survive to witness its after-effects. The victims remain in shock, while those who have not experienced a Tsunami themselves hang in confusion, pondering whether their present condition is the result of the Tsunami or post-Tsunami mishandling of affairs. They may continue creating split-hair logics till doom, but their wish to reverse time remains a dream.

Similar has been the case with the “corporate” Tsunami; it came and it won – not just overpowered but overthrew everything else. We were in midst of celebrating the glory of human worth crowning individual freedom and liberalism while achieving the impossible, reaching beyond skies and galaxies through advents of natural science. We are unable to justify from where this financial meltdown came and suddenly we found ourselves struck with global recession, as if travelling on the smooth pathways of the Milky Way, we were suddenly engulfed by a black hole.

Will this mammoth spit us out alive? Is living inside a dragon “life”? Are we not inside a cave as Plato had remarked, but inside a dragon? The world outside is no more a safer place to live with nuke ideas, but living inside the dragon, the corporate culture, is wearing us out of our vitality and enthusiasm. Our weakening may weaken the dragon but do we want to die with the dragon or live with it? Those of us who believe in the afterlife, we may have the spirit to risk martyrdom or if we have the feudal courage, we may have cut the stomach line of the dragon with our bear hands, as if ploughing the fields. Kingship and martyrdom are the stories of the past. We believe in peace not war, therefore we should manage to live with the dragon. Now onwards, every tear or drop of perspiration is creating dwarfs of “relativism” and “nihilism.” The harder we work, the more we reduce in size, creating our own prototypes. Small is beautiful, but what will happen when all of us will be cut to the same size? We are shrinking together; whether or not will we grow together is questionable. I grew up listening to the stories that explained how once the earth was populated by giants and dinosaurs, and a Tsunami came and all of them became extinct.

I’ve been informed that post-modern life knows no ethical limits, understanding that values are a matter of choice, a matter of aesthetical personal taste, and suddenly I am reminded that the purpose of higher education was to develop that aesthetical taste in favor of public good. Why then should we refuse the hegemony of valued knowledge and insist on creating new knowledge of “no taste”? No wonder this “new knowledge” is impoverishing both bodies and minds rather than nurturing them. The knowledge remains stratified and complex, non-chewable and non-digestive for the common as it was engineered to fit the purpose of the “elitist corporate.” The elitism is created on the type of education one has received rather than how knowledgeable one is, where reason reigns supreme and traditional methods of acquiring knowledge are blandly rejected being accused of spreading false prophecies and hearsay.

It is not only in the field of knowledge that legitimization of factionalism and particularism has gone too far, it has also affected the social fabric of society as well. When we witness the mixing of gender and social identities, the puzzled mind asks: which gender of which race do you belong to? Elongation of the ego exposes shadows and in a consumerist world, the question is how we can cease any production. Who will dare stop them? Who has the right to exercise “choice”? Whatever come may, the post-modern world is committed to the challenge of social change and social justice, no compromise, no deal to public freedom, whether they create demons or mole hills. They are liable to create colonies and their inhabitants. Does residence and citizenship still matter?

As the Tsunami of media and information technology has been rising, social sciences have remained dumbfounded as individuals become plain victims questioning oneself in sheer pain and guilt about one’s identity: who is the citizen of which world, real or cyber? Citizenship itself is challenged employing virtual rights over social networks. With the population of cyber networks increasing at a faster rate than the population of countries and may be that of small continents, everyone is jubilant at the promise of post-modernism fulfilled – the promise of diversity. It is not setting new world order, but a new social order, defining rules of communication and relationships, where virtual existence matters more than the real one and remarkable solutions for issues related to time and space are readily available.

The citizens of a global world have never experienced such flexibility before. The gates of Eden are wide open and you do not need to carry a “good deeds license” to enter. All you need is a cyber-work-space to enter the world of ideas. Is it a dream or an “afterlife” because that too appears to be more virtual than real. Again the boundaries are thinning between the virtual and the real, between a scope of possibilities and number of its realization, all that corporate citizenship wants is huge numbers so the giants are feeding on numbers and digits. Should I worry?

While waves of uncertainty crash to a shore nearby, I embrace the warmth of diversity emanating from the Sun above. I recognize my impotence before such radiance and realize that just like the sun, there is a unity that binds humanity together.

Dr. Arif is the Head of Department Psychology, University of Central Punjab, Pakistan.

Note

[1] Heterotopia: An idealized utopia of heterogeneity, that of mixing social gender and identities by realizing the principle of diversity

Gómez-Valdés et al. Lack of Support for the Association between Facial Shape and Aggression: A Reappraisal Based on a Worldwide Population Genetics Perspective. PLoS ONE, 2013; 8 (1)

It is a common misconception that some people are profiled to be angry or aggressive because of their physical appearances, particularly their craniofacial shapes. In addition, there have been some studies suggesting that men with certain facial traits (round-shaped faces) are more likely to develop aggressive and unethical behavior. A new study using a sample of around 5000 individuals from 94 different countries has found no correlation between facial shape and aggressive/criminal behaviors. Researchers analyzed fWHRs (facial width-to-height ratio) and 2D/3D craniofacial landmark coordinates to estimate any possible correlation between skull shape and aggressive behaviors in men. First, they utilized the famous skull collection in Hallstatt/Austria to investigate any potential correlation between skull features and life history parameters of individuals, such as their overall fitness. Second, they analyzed the male prisoners convicted of crimes like inter-personal aggression (homicide, robbery etc.) from Mexico City Federal Penitentiary to see whether there is any relation between skull shape traits and aggressive crimes. Analyses of both databases have found no significant correlation between skull shape traits either with the fitness of males or with their aggressiveness. This study has very important social and political implications in today’s societies, as we unfortunately see many ethnical, racial and even physical prejudices. This comprehensive study has undoubtedly showed once more that physical traits cannot be a reliable predictor of complex human behaviors, which are mostly shaped by external factors such as education and socio-cultural practices.

Biggest Structure in the Universe Discovered

Clowe et al. A structure in the early Universe at z ∼ 1.3 that exceeds the homogeneity scale of the R-W concordance cosmology. Monthly Notices of the Royal Astronomical Society, January 11, 2013

Throughout history, mankind has been trying to answer the questions of “how big” or “how far,” when looking into the vast expanse of the universe. As new technologies are developed, bigger discoveries and consequently bigger numbers are brought to light. An international team of astronomers recently discovered a collection of 73 quasars which form a single structure; the largest structure ever observed in the entire universe. A quasar, short for quasi-stellar object, is the luminous center of a galaxy that surrounds a super massive black hole. The distance of these newly large quasar groups to the earth is about 9 billion light years (1 light year is approximately 9.5 trillion kilometers). The size of these structures is simply mind-blowing. Even if we have a spacecraft that travels at the speed of light, it would still take about 4 billion years to cross. If we put this overwhelming size into perspective, the Milky Way—earth’s home galaxy—is only about 100,000 light-years wide and our neighbor galaxy Andromeda is only 2.5 million light-years away from the Milky Way. So these quasars are 1600 times larger than the distance from the Milky Way to Andromeda. This discovery seriously challenges the size calculations based on the widely accepted Cosmological Principle which assumes that the universe is essentially homogeneous when viewed at a sufficiently large scale. Cosmological Principle predicts that there should not be any structure in the universe larger than 1.2 billion light-years. A four billion light-years wide structure would obviously be an outlier when compared to other structures in the universe and it might contradict with the homogeneity of the universe. However, scientists think that such contradiction would not necessarily falsify the Cosmological Principle originally established by Albert Einstein. It might only change the assumptions of the theory that define at which scale the universe can sufficiently be viewed.

More Twists on Double Helix

Biffi et al. Quantitative visualization of DNA G-quadruplex structures in human cells. Nature Chemistry, 20 January 2013.

About 60 years ago, on April 25th 1953, James Watson and Francis Crick published a one-page paper where they described the “double helix” structure of the DNA, the molecule that carries genetic information from parent to offspring. This discovery not only revolutionized the biological sciences and medicine but also dramatically changed the way we perceive life, nature and most importantly ourselves. Yet, new findings on DNA structure keep surprising us. Scientists from Cambridge University discovered the first quadruple helix—a four-stranded DNA structure in human cells which they named “G-quadruplex.” These structures were previously observed in test tubes but they were never found in cells. The building blocks of DNA molecules consist of four different bases: Adenine (A), Guanine (G), Cytosine (C) and Thymine (T). G-quadruplexes (G stands for Guanine) are formed by four guanine bases that forms a square DNA helix. Researchers found that these structures are enriched in rapidly-dividing cancer cells, specifically at the ends of chromosomes called telomeres. When researchers targeted and trapped these quadruple DNA structures with synthetic molecules, they found that DNA replication slows down and cell division is blocked. Researchers suspect that these quadruple DNA structures in telomeres of cancer cells could explain why cancer cells rapidly proliferate and divide. It is still not clear whether G-quadruplexes exist in healthy cells but targeting these structures in cancerous cells with pharmacology seems to be a promising method to stop the spread of cancer.

Today, many grade-school children do not know that milk comes from cows and eggs come from chickens. They think it all comes from the refrigerator. And if it is not there, it comes from mom—and she brings it home from the car. The Texas Nature Project in Mason, Texas, is a program initiated to help such students develop a better relationship with nature and understand that bounties do not come from mom’s small kitchen but rather, the generous kitchen of the All-Merciful and All-Providing, one as broad as the earth. Kelli Angelone interviewed Dr. Sherra Theisen on this project. Since locating to the 100-acre Northpoint Ranch in June of 2006, the project has provided hands-on programming for over 10,000 college students and their families on site, and over 100,000 young Texans through outreach programming. Dr. Theisen also has a book published online The Thoughtful Child’s Book of Rhymes with Reason that guides caregivers in helping their children aged 3-12 or so, to work through the kinds of moral dilemmas they already face. Book proceeds support programming for Texas Nature Project. Poetry by Jan Schultz, Illustrations by Sherra Theisen.

“Oak trees always make acorns. How do they know? They don’t have to know, but somebody does!” Dr. Sherra Theisen gestures to the landscape just a few hundred yards away. The two of us lounge on the porch behind her big country home in Mason, Texas. My travelling companion drifts comfortably back and forth in Dr. Theisen’s porch swing and our photographers alternate between exploring the property and photographing our conversation. Millie the Beagle can’t decide whether she should lie in Dr. Theisen’s lap or continue making friends with the photographers traipsing around in her yard.

Millie’s yard is big enough for all of us. It extends for a hundred acres, and she need not worry that the nice young men might ruin the grass. Most of her ‘yard’ is forested land, with rocks, a stream, cactus, and even a herd of deer that pop in every evening, right behind the fence that separates the house from the wilderness. Dr. Sherra Theisen, doctor of philosophy, is a one-woman (pacifist) army out on the front lines of the war between community and apathy, justice and chaos.

She and Ms. Jan Schultz organized the Texas Nature Project in Mason, Texas, a program through which they help high school and college students to have a better relationship with nature. They live in a house on the edge of Texas wilderness, inviting students to visit and learn about nature and, by extension, about themselves. The Texas Nature Project was born out of the Saint Augustine Program at the University of St. Thomas in Houston, Texas. After designing and implementing the St. Augustine Program to introduce incoming freshman to nature, God, philosophy, and service learning, Jan and Dr. Theisen realized they could be offering a more intensive program that reached out to students of all ages. In addition, they hope the Texas Nature Project will soon be able to offer college credits.

As a former student of Dr. Theisen’s, I was thrilled to learn about her new program and the philosophy behind it, which was surely similar to the St. Augustine Program, but much more exciting in the wilderness setting. The University of St. Thomas is located in the middle of Houston, Texas—not quite as breathtaking as the beautiful scenery around us in Mason.

K.A: What do you hope students will take away from the Texas Nature Project in relation to the environment?

DR. THEISEN: Can you imagine thinking that we don’t need trees? Thinking that planting trees is some kind of luxury, or something childish? More than 50% of Americans live in urban areas. And that means that they don’t have experiences like people my age took for granted. If you didn’t live in the country, you always knew somebody who had a farm. So you would spend some time [there], and you knew how to milk cows and you knew how to pick up eggs…

Today, grade-school kids—many of them don’t know that milk comes from cows or eggs come from chickens. They think it all comes from the refrigerator. And if it’s not there, where does it come from before that? From mom. Where does mom get it? She brings it in from the car. I’m serious. This is what I do when I go to do the outreach programming [for Texas Nature Project]—letting the parents see that the kids do not know that they are natural beings themselves, that their health depends on the health of the whole planet.

Americans now spend 4% of their time outdoors. Four percent in outdoor activities. Because they’re terrified, terrified of the outdoors… Kids are more and more two-dimensional. And they have computers everywhere they go, technology everywhere they go, cell phones, video games, big screen televisions, computers, but it can have an alienating effect because what you can learn on the computer is about rainforests and everything else, and that you have no power to effect any change. So it can be overwhelming. And that’s why we’re focusing on ethics of place.

K.A: Who wants to go outside when they think their air is bad, when there is ozone depletion and it’s dangerous to go outside?

DR. THEISEN: [That] could be, but if you’re afraid, the thing is that the fear comes from what we don’t know. Like how healthy it is for us to be outdoors.

At the University of St. Thomas, a Catholic university, the mission was to try to connect and educate the entire human person. So, at the Augustine program that you were a part of, that was the goal. We knew that everything is integrated, that what it means to be a human person is to be an incredibly complex reality, a totality that has an intrinsic relationship to self, to others, to nature, and to the Divine, we would highlight each of those aspects in the readings, but also in the service.

What we found again and again was that it was the experiences in nature that were the most powerful and effective for absolutely everyone. And that is where people found themselves! Suddenly, instead of being very egocentric, students became aware of something larger than themselves that they don’t have complete control over. They encountered the world, the universe in its vastness. And that humility lets them find out who they are in relation to an entire universe, the need for more than one person in the universe.

Really understanding of the land and conversation with it, working together, that co-creative act and then [the students] start to see the Divine in just the vastness and the beauty and the order, the purposefulness, the intelligence…the evidence is suddenly overwhelming for it. From a philosophical standpoint it’s that St. Thomas approach where he says “It’s impossible to deny the existence of God, if you just pay attention.” ‘There’s this whole world—I didn’t make it, I can’t make it, I can barely understand it, but something does, and it’s bigger than me.’ And that’s opening up to the Divine.

K.A: How is the program run? Why bring it to Mason, Texas?

DR. THEISEN: That experience, [the Augustine program] after four years, was incredibly successful and continues to be: people like yourself continue to come back. We’ve developed these long-term friendships and associations, and people’s lives have changed to service-lives. What we decided to do was to do [the same program] in a more directed and serious and intensive way.

Jan was the co-creator of that program and then co-runner. Hers is more administrative and student development, mine is more academic and service maybe. And that’s the origin of Texas Nature Project.

We want to make this available to all Texas college students instead of just the ones that happen to be at ‘this’ university, we want to do it year-round, we want to be able to do it for every major, which is really a critical thing too. We don’t leave it to the experts—we recognize that there’s purposefulness in every single human life. If we didn’t need 7 billion people, they wouldn’t be here.

K.A: Do you hope to do that with the Texas Nature Project also (as was done with the St. Augustine Program)—bring in people of different faiths and different backgrounds?

DR. THEISEN: It’s about the shared experience of, well, there’s just this one planet (laughs). That we share our common humanity, that we share the planet, and people relax in nature, that’s the other beautiful thing—every architectural structure is somehow inculcating culture, right? And you have presuppositions about what is an appropriate activity that occurs in this space or that space. When you get outdoors, it’s open. And everybody kind of relaxes and breathes, and they can warm up, and it is a place to share everything in a safe way.

K.A: What role does science play in your curriculum?

DR. THEISEN: Science has a really important role. Now again we’re operating from a trans-disciplinary viewpoint. What that means to say is that it’s interdisciplinary, but frequently the idea of interdisciplinary is [the thought that] maybe I can connect 3 or 4 disciplines, but what we mean to say by transdisciplinary is (and I didn’t make up the word, it was Vartan Gregorian that introduced the word. He was president of the Carnegie Foundation) that we recognize everything is connected.

But, education has come so far with specialties and sub-specialties and sub- sub-specialties that it becomes more and more fragmented in practice. And if somebody is going to specialize in biology, they can’t even do that. It’s got to be microbiology or macrobiology or plant biology.

K.A: That’s what I’ve found with my own career.

DR. THEISEN: Yes, and what you need now is a specialist who’s a generalist as a speciality. That’s what a philosopher’s always been, so perfectly natural. But, so what you do is you specialize in the connections.

Scientifically, we’re working with the LCRA, which is the Lower Colorado River Authority, in doing monthly water testing of the Llano River. So we have on this property a live spring and two seasonal creeks, and they feed into Comanche Creek, and Comanche Creek feeds into Llano river, and the Llano River feeds into the Colorado River which means that you’re serving millions of people in Texas with water.

Then you get a sense of the whole, how land use is filtering into the water that people are drinking a hundred miles away. And so again you’re seeing the interconnectedness instead of doing chemistry just in a classroom where you test a sample that you picked up somewhere.

K.A: What other philosophical leaders, or founders, thinkers, not even necessarily philosophical thinkers, have you based this program on?

DR. THEISEN: In some ways what we’re doing is not brand new. A somewhat influential philosopher in the West—Plato, [she says with a grin] in the Republic, his most mature work, says, “All education begins at birth, and it starts with a noble lie. And the lie is: The earth is your mother. And the rest of your formal education, until you are 35 years old, or 50 if you intend to be a leader, will be based on that: The earth is your mother.”

It’s noble because if you don’t understand it, you will not live in the right ways. You will not be able to defend and protect your mother earth, right? And so you get your nobility from your recognition that the earth is your mother. It’s a lie because the earth is not your biological mother and of course you have a biological mother, but so much more is the earth your mother because she is a means of providing you with food and shelter throughout your entire life, and your biological mother does not and cannot.

Up until that time, 15-1600s, everybody who went to college was a philosopher because it meant you had to know everything. In order to answer any question you had to have a view—a universal view—of how your specialty fit in. It was all philosophy, all PhDs—that’s why it’s called a Ph.D.—a doctor of philosophy. So for the last 400 years though, now we’ve got these specializations, sub-specializations, so literature is still a Ph.D., but they don’t get that they need a bigger view. So the economist, it’d be a PhD but they don’t get that they need the bigger view, and the biologist is getting a Ph.D., but they don’t get that they need the bigger view because they’re working so hard on their own specialty.

K.A: There needs to be a connection to the bigger picture?

DR. THEISEN: [She nods] Our program is integrative, trans-disciplinary. Not just integrating disciplines, but integrating theory and practice. Connecting learning and life, so what we’re connecting is people to other people, people to their communities, learning to other learning, and all learning to life—not just the practical life and theoretical life, but the day to day living. I’m sure you know that service learning is kind of a new idea, maybe a decade old in universities, because students were reporting again and again that they found their education irrelevant.

As soon as they graduated they didn’t know why they spent all that time just to get a piece of paper. They didn’t see how it connects to their life. You need to be more deliberate in not just talking about how it connects but day to day showing people. That was what the Augustine program was about, day in and day out a community of research and of education and discussion and getting the connections. ‘Interdisciplinary’ in getting the connections between, but in the end you get a universal so you always know how you fit in. And so that ethics of place is: how do I live given this is my ecosystem?

K.A: So, is there an inherent connection here between philosophy and environmental science?

DR. THEISEN: Absolutely. The number one overriding concern of philosophy and philosophers is justice. Justice is the achievement of the good for everything and everyone. And what we’re always trying to do is bridge the gap, but there is no gap. It’s one place. It’s your home. It’s all about what is the right way to live? What is a good way? A worthwhile—not ‘right’ in the oppressive way but what’s a worthwhile way for human beings to live? The worthwhile way is that I work hard to achieve your good because your good is my good.

You can find more information about the non-profit Texas Nature Project at: www.texasnatureproject.org. The website contains information regarding the program’s curriculum as well as contact information for Dr. Sherra Theisen and her co-founder, Jan Schulz. The Texas Nature Project is currently accepting donations through its website to further its goals of nature education and community involvement.

Kelli Angelone is a former student of Dr. Theisen’s. She currently works as an Air Quality Planner in the Houston area, managing grants and conducting outreach. Kelli is also working on her Master of Liberal Arts in English at the University of St. Thomas, where she previously received her Bachelor’s in Environmental Studies and minors in Creative Writing and Philosophy.

I have so far read hundreds of books on Islamic literature both in Urdu and English. I have even gone through a number of different translations and interpretations of the holy Qur’an and Hadith. But I do think that this book is unique in its own way. It has not only broadened my horizon of thinking but filled my empty heart with the precious pearls of wisdom and knowledge. It has left within me the craving to receive wisdom and knowledge all the time. This book has helped me to become a firm believer and an admirer of our Prophet and his equally great Companions. The vast shades of their lives and struggles which went to achieve their overwhelmingly great targets set by Almighty God left me mesmerized and completely engrossed.

Any person who enjoys reading would not be able to keep himself or herself unmoved if he or she gets the chance to go through such an emphasis made in this book encouraging readers to try their best to emulate the Prophet in every possible way and guide them to become a human as God has envisaged for them so that they can understand the intricacies of this world and the next.

While most of the literature available about the Prophet can be categorized as biography, The Messenger of God is different in its own sense. Gülen’s methodology in this volume lures the intellectual minds. He has picked up some best incidents and traditions first and then argues after that in the light of his life and works and how the Qur’an was a help and guide at each and every moment of his struggle in preaching the religion of Islam. After reading the whole book, one feels that not a single aspect of the Prophet and his Companions’ lives is left untouched. We get the opportunity to know each and every detail that needs to be known about such a great personality.

Whether you want to know about his intellectual and spiritual strength, or of his long journey with his beloved Companions, every aspect which comes into mind is addressed. Its first chapter, for example, starts with a description of the Prophet’s life as mercy upon all human beings and jinns because he was sent to both of them. Then it takes readers towards the other serious discourse like why Prophets are sent, why they are important and why we needed them so urgently. This discussion is followed by a new chapter that opens with a new set of stimulating ideas as to which type of characteristics the Prophets were given by God, particularly to the last Prophet including the essentials of Prophethood.

The book could easily be divided into two parts as it was done before, because after the long and elaborate discussion on the intellectual aspects of the Prophet, it delves into the other side of his life, like how he lived his life as a family head, social, political and military leader and so on.

The other strength of the book is that it is thoroughly well-researched and never asks the readers to jump on an opinion or accept an idea only on the strength of their belief but it allows them to accept after weighing the facts on the scale of their own wisdom and intellect.

The writer has truly taken a deep pain to complete all these vast topics which require a special book separately to discuss all things in detail. You simply fall in love with the book as it takes one so easily on its vast journey of thoughts with its own strength and merit.

A consocational democracy is a type of democracy which emphasizes the importance of power-sharing and decision-making among different segments in society. But is consociational democracy the most suitable form of democracy when it comes to establishing lasting peace in post-conflict societies?

Consocational democracy addresses problems in democratic state building that result from deep segmentation. These divisions as a result are easily defined and measured where real boundaries (political or otherwise) exist. As a result of these environmental and social conditions there exists a natural tendency for competition and the supporting of ethnically-based parties (Andeweg 2000).

The consocational framework is dependent on elite cooperation. This is the centerpiece of the model and is based on the premise that communal violence between groups is often exacerbated by elites so that when these elites have a voice in government, they have a vested interest in maintaining its integrity. Although elite meddling in conflict is the most potent, it is not the only incendiary in inter-group relations (Andeweg 2000).

Under the current model where a society has the characteristics necessitating a consocational framework, the sub-groups have two choices: to remain a part of the country or to separate. These two forces pull on individuals of each group in which decisions are often based on various factors. Those societies that do not cooperate are termed “centrifugal.” In this case, the sub-groups emphasize separation over integration. Consocationalism is a top-down integration/cooperation mechanism that seeks to overcome centrifugal forces (Andeweg 2000).

Loyaltiyes and state building

One of the forces that create these centrifugal tendencies is also one of the characteristics that make communal life possible i.e. group loyalty. According to A.A.M. Kinneging (2004) loyalty, “pertains to a bond that withstands the passing of time and the winds of change: a bond that is conceived of as lasting, permanent, unbreakable, even holy” (Kinneging 2004, 68). This definition of loyalty indicates how intractable it is when integrating many different groups with different loyalties under one government. In this case, as Kinneging points out, the community is higher than the individual. In ethnically homogenous countries this presents no problem and allows democracy to flourish at all levels. Often times this is not the case in heterogeneous societies where either the state enforces a loyalty to its institutions, such as in the republican liberal democracy model, while still maintaining individual rights or enforces it in such a way that violates individual rights in an undemocratic manner.

Loyalties typically follow racial or religious lines. They can even be more fragmented such as loyalty to one’s town or city. Evidence can be seen in the sport’s world. Loyalty is typically to a person or an institution (Healy 2007). Loyalty to the nation-state has been somewhat of a recent phenomenon. The lack of loyalty can be detrimental to state integrity when it is towards another group. The lack of loyalty between sub-groups is something that consocationalism does not address as it represents an administrative/electoral solution to a heavily divided society. It does not address the psychological/emotional element that loyalty forms a part of and which in essence is the backbone of society.

Lijphart envisioned consocationalism as a temporary solution in which it was only meant as a transitory phase to greater levels of democratic cooperation (Andeweg 2000). This of course assumes that through elite cooperation and living peacefully alongside each other under one roof, it is possible that these groups would eventually reconcile their differences and move to greater integration. Unfortunately, there is the other direction such as entrenched differences that only get worse with time that may stalemate/postpone the conflict i.e. not resolving the conflicts (Fox & Miller 2007). Still, consocational democracy is considered the best option for deeply stratified societies because it recognizes, among other things, that some sub-groups have a complete way of life that requires a certain level of autonomy from the state.

The risk in this approach is that these sub-groups may look at the government as a burden or unnecessary overhang on complete control of their affairs. In response, the state may have a few choices at its disposal that may either create incentives such as the consocational framework or force a state identity upon all sub-groups, essentially eliminating them.

Bosnia: Adversarial communities under one roof

Bosnia is composed of three adversarial communities that have existed since the 15th century. Primarily, these communities came into existence around a particular religion. These religions of interest in the Bosnian case are Orthodox Christianity, Catholic Christianity and Islam. The Serbian people primarily follow Orthodox Christianity, the Croatians follow Catholic Christianity, and the Bosniacs follow Islam. These communities erupted into full-fledged war in the early 90’s when the Orthodox Serbs engaged in genocide against the Muslim Bosniacs (Kasapovic 2005).

These people were subject to the first consocational system of the world, the millet system which was implemented by the Ottoman Empire shortly after conquering the area that is now the former Yugoslavia. The millet system, which has roots in the religion of Islam, gave different religious communities their own autonomy headed by an elite (millet bashi) who was responsible for different religious and civil areas. After the fall of the Ottoman Empire, the various nation-states that emerged did not act so kindly on the remaining Muslim groups and either forced them to leave or massacred them. The Bosniacs represented a unique example as well as other indigenous ethnic groups who converted to Islam during Ottoman rule (Katsikas 2009).

These communities have historical differences that cannot disappear overnight. The Orthodox Serbs and Catholic Croatians owe their divide to the Great Schism in the 11th century between Constantinople and Rome (Norwich 1999). The Muslim Bosniacs and Orthodox Serbs owe their divide to Serb defeat at the hands of the Ottomans in the 14th century (Kinross 2003). Although present-day communities probably give little thought to these events, the mimetic transmission of hatred means that these communities are seemingly locked in an adversarial relationship.

After the 1995 Dayton Peace Accord, a consocational-type government was established. Kasapovic described it as an “asymmetrical confederation” in which the country is divided into two parts with one part being more consocational between Bosniacs and Croatians and the other representing a more homogenous state of Serbs. At the national level equal representation is given to the three groups, mutual veto exists, autonomy is given to each group, and consensus is maintained (Kasapovic 2005).

More than fifteen years after the Dayton Peace Accord there is peace, but as Kasapovic pointed out, this is only because all groups consented to peace. Kasapovic notes that the state is still highly unstable because there is no consensus on its organization and there are continuing external threats that may tear the country apart (Kasapovic 2005). This instability means that these groups, by and large, have not resolved their differences.

He argues that there are three reasons for this inefficiency of the model of consocational democracy, one “at the level of Bosnia and Herzegovina as a state, and one more at the level of the Federation as a state sub-entity: no consensus on the state, no consensus on the political system, no consistent strategy of international actors in establishing a democratic state, and the unfavorable two-segmental structure of the Federation with one segment outnumbering the other” (Kasapovic 2005, 9).

The fact remains that despite living in a consocational-type system for six centuries, the different groups that compose Bosnia’s adversarial groups have not cooperated at any level that would have caused them to avoid the deluge in the early 90’s. This indicates that although these people are living together under one country, they harbor distrust or hatred of those who compose the other group. The fact that they are all part of one country appears to have no influence on the perceptions towards the other group.

Considering that this conflict has been ongoing at varying intensities for several hundred years, an unfreezing process is needed. The concept of unfreezing has its roots with the organization theorist Kurt Lewin who proposed an unfreezing, moving/changing, and re-freezing process. In the process, values are changed and thus can be labeled change management. The re-freezing may have more clout with individual organizations, but the re-freezing creates an organized way of thinking akin to concepts of efficiency i.e. an established uniform identity (Levasseur 2001).

The involvement of religious leaders has importance in this case. Since these conflicts involved Christian and Muslim communities which are international religions, and since these conflicts also involved an international response, these local conflicts have implications that are not only local. International religious leaders should remember to be sensitive to religious sentiments despite their distance from Bosnia.

Haynes pointed out that one of the problems of the roles religious leaders face is that they lack the capacity to build a strategy for peace (Haynes 2009). As members of an international faith, these leaders would have access to a large network of resources that would facilitate them in their role as peace-makers. One of the aspects that may be appropriately addressed in Bosnia is training these leaders to both acquire these resources as well as use them appropriately. This would make their role far more influential than the elites.

The side effect is that many of these religious leaders may have instigated violence against the other or continue to preach hatred towards the other. These leaders need to either be isolated by the national government or reprimanded severely by those leaders of international representation. The globalized world makes all this possible. The world in this essence can either be a harbinger of peace or a catalyst for war at the local level.

Religious leaders should be engaged in dialog with each other as much as other community members are engaged in workshops both inventing solutions and implementing them. Once a healthy environment of dialog is fostered, then either naturally or through planned social action, inclusive networks should be developed. These networks can create cooperation and community.

Lastly, the existence of these networks means that the state as a reactionary entity becomes a mirror of that society. In this case, the consocational model of governance might work and if possible a more unified democratic format may be chosen. The result would be a multi-group democratic state with shared loyalties to the state, one’s own group, and to another group. This does not guarantee continued peace, but at least secures it much more tightly than as proposed under the consocational framework alone.

Hummel is a doctoral candidate at the School of Public Administration, Florida Atlantic University.

References

• Andeweg, Ruby B. 2000. “Consociational democracy,” Annual Review of Political Science 3, no. 1: 509-536.
• Fox, Charles & Hugh Miller. 2007. Postmodern Public Administration, Armonk, New York: M.E. Sharpe.
• Haynes, Jeffrey. 2009. “Conflict, Conflict Resolution and Peace-building: The Role of Religion in Mozambique, Nigeria and Cambodia,” Commonwealth & Comparative Politics 47, no.1: 52-75.
• Healy, Mary. 2007. “School Choice, Brand Loyalty and Civic Loyalty,” Journal of Philosophy of Education 41, no. 4: 743-756.
• Kasapovic, Mirjana. 2005. “Bosnia and Herzegovina: Consociational or Liberal Democracy,” Croatian Political Science Review 42, no. 5: 3-30.
• Katsikas, Stefanos. 2009. “Millets in Nation-states: The Case of Greek and Bulgarian Muslims,” Nationalities Papers 37, no. 2: 177-201.
• Kinneging, Andreas A. M. 2004. “Loyalty in the Modern World,” Modern Age 46, no. 1/2: 68.
• Kinross, Lord. 2003. The Ottoman Empire, London: Folio Society.
• Levasseur, Robert E. 2001. “People Skills: Change Management Tools – Lewin’s Change Model,” Interfaces 31, no. 4: 3.
• Norwich, John J. 1999. A Short History of Byzantium, New York: Vintage Books.

To find a way out

Toward that which it seeks and longs for

Travels with the hope of recovering what is lost

Travels from the reason to the heart

To bereft of power

To distinguish the hopeful

from among the hopeless causes

There’s a cold war between realities and imaginings

Dawn comes in dreams

When everything turns pale in the dead hours of the night

Dawn comes in dreams

Dreams are always vivid

Full of color

There when a man looks deep

Into unfathomed oceans

Beholds the past

The far future and what is near to come

What is old about to be replaced or renewed?

Dawn comes in dreams

When realities are too dark to endure

Dawn comes in dreams

In darkness a man suffers

The extreme of loneliness

When mouths are tight-lipped

As if zip-fastened

He wishes to sprout wings and fly

To the realms beyond and fly

Dawn comes in dreams

When events begin to drive me to give up hope

Dawn comes in dreams