How excessive cell phone usage can cripple a child’s mental development

The scene of a quiet child tapping away at a phone or tablet with glee is an image that, by now, most people are familiar with. It may seem cute at first, however a sinister reality lurks beneath this scenario. Overwhelming research now shows that excessive cell phone usage in infants and adolescents can slow down, or even permanently alter, various parts of their extremely sensitive and still growing brains. Social skills, cognitive abilities, and emotional awareness can all be affected. This technology is often incredibly addicting because of its constant bombardment of lights, colors, and rewarding sounds that can thus inhibit a child’s ability to focus, learn how to properly socialize with other humans, and develop an interest in other activities. We as a society should be more aware of the effects that our phones have on our children so that we do not end up altering the biology of an entire generation. It should be our utmost goal as a society that we stay technologically literate so that we make our technology supplement our lives and work for us as opposed to being dependent on it to survive.

How much time is too much time?

Smart phones have positive benefits for children when used in small amounts, however there are dangerous consequences if their usage is excessive and left unchecked. For the sake of clarity, “excessive phone usage” will refer to the American Academy of Pediatric’s (AAP) 2018 suggested screen time limits.

“Avoid digital media for toddlers younger than 18 to 24 months other than video chatting. For children 18 to 24 months, watch digital media with them because they learn from watching and talking with you. Limit screen use for preschool children, ages 2 to 5, to just 1 hour a day of high-quality programming” [1].

Cell phones can permanently stunt a child’s neural development

Scientists have identified the first three years of a child’s life to be their “critical years,” a time when their brains are undergoing the most development and are the most sensitive to new information. It is imperative that children constantly interact with their parents via face to face communication, problem solving, and play in order to begin experiencing life while establishing the literal building blocks that will enable them to perceive and interact with the world around them for the rest of their lives. Children’s minds are akin to soft clay that can be easily molded, and both positive and negative experiences can have lasting effects on them. Excessive screen time can cause permanent damage to the brain and can inhibit “the ability to focus, to concentrate, to lend attention, to sense other people’s attitudes and communicate with them, (and) to build a large vocabulary….”

The short term, immediate gratification responses that phones constantly give usually train our brains to become addicted to always expecting quick responses from tasks that we engage in. This can make completing longer tasks that require more focus such as reading, paying attention in class, doing homework, or holding a conversation more difficult and can have lasting ramifications on a child’s performance in school and in social settings [2].

Excessive usage can make children socially awkward and anxious

As most teens and adults learn the hard way, the best way to grow socially is by directly engaging in the social behaviors that we often dread the most. Making new friends, talking to the opposite gender, and public speaking all become easier the more a person partakes in the activity despite how nerve-wracking they may initially be. This is especially true for children, who are socially clean slates that learn how to socialize by interacting with other children, their parents, and through play. Cell phone usage promotes a sedentary lifestyle, and a child can rarely grow socially by being sedentary. Playing with other kids teaches cooperation, empathy, and compassion. These are very human traits that cell phones cannot teach a child. Failing to develop strong social skills can lead to social anxiety, which has a host of its own problems, since a child may be ill-prepared to deal with social scenarios such as these ones.

The AAP recommends interacting with your child by asking them questions and encouraging a response while they use phones instead of just leaving them to their own devices. This way, they are interacting with their parents, as is necessary for their growth, and having the phone supplement their learning in the way that it is supposed to.

Prolonged usage can easily lead to addiction and dependence

Our brains have a built-in reward system that awards us when we achieve something of value. The chemical most commonly associated with this system, and most well-known by society, is dopamine. Normally, our brains receive dopamine in reasonable and completely safe doses as we go about our day whenever we feel we should be rewarded for something. This can include finishing an assignment, sending a difficult email to an even more difficult colleague, or when eating sweets. It makes us feel good and relaxed but can be addicting in large amounts. Cell phones can cause an overproduction of dopamine that has been compared, though to a lesser extent, to the excessive amount of dopamine produced as a result of abusing hard drugs, such as cocaine. Have you ever caught yourself reaching for your phone, without even thinking about it, as soon you hear a text message notification go off? That’s dopamine at work. It’s the rush that we get when something satisfactory happens, and it is all too easy to trigger with phones. Dopamine can easily become addictive, and the brain can become dependent on receiving a certain amount of dopamine every once in a while if it receives too much too quickly. This may be one reason why we may sometimes glance at our phones even if we know there is nothing new to look at.

In children whose brains are still developing, this dependence on dopamine can be catastrophic towards their growth. Their brains are much more susceptible to dopamine addictions than teens or adults are, though this is not to imply that older populations are safe. This is why a child may seem impossibly glued to a phone and will throw a tantrum once they are told to put it down. A proven method to help rid addictions, including cell phone addictions, is to replace the addictive behavior with a similar, healthier, but equally satisfying behavior. Phones can be replaced with Legos, or other interactive toys, in order to teach a child that there are ways to have fun besides phones. Going cold on an addiction rarely works as it does not sate the brain’s hunger for dopamine.

It is entirely possible for us to regain control

Fortunately, there are plenty of solutions that families can utilize in order to make sure that phones do not dominate their lives. Professional organizations such as the AAP and Mayo Clinic stress the importance of unstructured playtime for the minds of young children. In general, psychologists have realized that unstructured play is actually vital for the growth of children’s brains since it encourages creativity, imagination, and problem solving. Their brains are encountering problems, and thus creating solutions that lead to growth and understanding, while they play. Cell phones, on the other hand, tend to do the work for them instead and do not allow the brain to learn. This is especially true for videos that tell children everything that they need to know and do not give them time to problem-solve on their own.

The AAP encourages parents to establish a Family Media Plan that clearly outlines when and where family members can use their technology. Parents may consider forbidding technology at certain places, such as the dinner table, or doing activities, such as weekly board game nights, without technology either in order to remove the barriers that technology so often puts between us. A strong family is one where all family members have firm trust, understanding, and respect in between one another. Less face-to-face interaction, and an obsession with screens from both parents and children, can very much damage these bonds. You can make a Digital Media Plan for your family at www.HealthyChildren.org/MediaUsePlan.

Technology is awesome when used properly and in reasonable amounts!

Virtually every person can name at least one technological medium that brings them joy and can bring them closer to the people that they care about. For some, this may be gathering around the couch and watching a movie or TV show. Others may prefer interactive video games that can bring the family together and can promote bonding in ways similar to board games. The internet also possesses an infinite treasure trove of resources that can greatly enhance education and our general quality of life. This technology mainly becomes problematic once we fail to monitor it properly and allow it to spiral out of control. But in moderation and under control, these innovations are a series of mind-blowing inventions that dazzle the mind and can very much aid our personal and family goals.

There are organizations out there that are constantly raising awareness and promoting online safety

In recent years, parents have realized how destructive cell phones can be to their families and have decided to do something about it. “Wait Until 8^th” is a grassroots movement that encourages parents across the country to take a pledge that they will not give their children a smart device until they are at least 8 years old. It was started by Brooke Shannon and a few other parents in Austin, Texas, and works to empower parents and communities about the dangers of cell phones for kids. You can learn more about the pledge at www.waituntil8th.org.

There is also a wealth of resources for parents that are concerned about their children’s online safety. The National Cyber Security Alliance, Project Safe Childhood, and National Center for Missing and Exploited Children all help spread awareness about internet safety and the consequences of careless internet surfing. It should be a goal of every parent to stay technologically literate and up to date about which websites their children are visiting and the apps that they use.

Make technology work for you, as opposed to working for it

Our world is changing faster than we can adapt to it, and smart phones are no exception. New technology always presents new challenges, especially when it can take so long to thoroughly research the effects that this technology can have on our minds and bodies. It is important to always stay technologically literate so that we may provide the best quality of life that we can for our families. Technology, above all else, is a double-edged sword.

References

1. “Children and Media Tips from the American Academy of Pediatrics.” org, 1 May 2018, www.aap.org/en-us/about-the-aap/aap-press-room/news-features-and-safety-tips/Pages/Children-and-Media-Tips.aspx.
2. “What Screen Time Can Really Do to Kids’ Brains.” Psychology Today, Sussex Publishers, www.psychologytoday.com/us/blog/behind-online-behavior/201604/what-screen-time-can-really-do-kids-brains.

NASA Mission Sheds New Light On the Sun

Bale SD et al. “Highly structured slow solar wind emerging from an equatorial coronal hole.”

Howard RA et al. “Near-Sun observations of an F-corona decrease and K-corona fine structure.”

Kasper JC et al. “Alfvénic velocity spikes and rotational flows in the near-Sun solar wind.”

McComas DJ et al. “Probing the energetic particle environment near the Sun.”

Nature, December 2019.

Although the sun sits at the center of our solar system, its most basic behaviors still remain a big mystery. NASA’s Parker Solar Probe, launched in 2018, aimed to address some of the fundamental questions about the sun: Why is the sun’s outer atmosphere, the corona, so hot? Where does solar wind come from, and what causes it to be shot out of the corona? What makes the sun flare up sometimes, shooting even more excited particles out into space? These are some of the questions that scientists hope Parker can answer before its mission ends in 2025. Meanwhile, Parker got very close to the Sun for several days last November and in April 2019. Parker Solar Probe during its two encounters traveled within 15 million miles of the Sun’s surface, far surpassing the 25-million-mile record first set by NASA’s Helios 2 mission in 1976. Parker has also claimed the title of the fastest human-made object in history from Helios 2, as it surfed near the Sun at over 153,000 miles per hour. Its first batch of released results came from measurements of the corona, which is, remarkably, hotter than the surface itself. The corona extends millions of miles from the surface into space. The region is only visible to the naked eye during a solar eclipse as a golden ring hanging in a darkened sky. The corona emits powerful streams of high-energy particles, known as solar wind, which can be felt all across the solar system. Parker’s data shows that solar winds are far more turbulent near the sun than in our own vicinity. The wind drags the sun’s magnetic field out into space, and even bends the field enough for magnetic forces to completely flip around for a few minutes at a time, pointing back at the sun itself instead of into space. The strength of this effect was completely surprising and puzzling. Scientists also found that shifts in the sun’s magnetic field speed up the particles flowing away from the sun much faster than any of their models had previously predicted.

This really highlights the idea that proximity is everything for studying the sun. Parker continues to edge closer to the sun. As its orbit shrinks, it will eventually reach a perihelion distance of just 6.16 million km in 2025, where it will experience temperatures of nearly 1400°C. Thanks to the protection provided by its specially-designed, carbon-composite heat shield, the probe won’t melt and the spacecraft and its instruments will be kept at a temperature of about 29°C.

Science Stands Behind Bilingual Children

Nicoladis et al. “How to use a wide variety of words in telling a story with a small vocabulary: cognitive predictors of lexical selection for simultaneous bilingual children.” Language, Cognition and Neuroscience, October 2019.

A new study shows that bilingual children use just as many words while telling a story in either language as do children who only speak one language. Past research showed that bilingual children score lower than monolingual children on traditional vocabulary tests. However, these new findings may change the understanding of multiple languages and cognition in children. Learning a word is directly related to how much time is spent in each language. For bilingual children, time is split between languages. As expected, they tend to have lower vocabularies in each of their languages. However, this new research shows that as a function of storytelling, bilingual children are equally strong as monolingual children. Researchers examined a group of French-English bilingual children who had been taught two languages since birth, rather than learning a second language later in life. They used a new, highly sensitive measure for examining cognitive flexibility, a participant’s ability to switch between games with different rules, while maintaining accuracy and reaction time. Their study builds on previous research examining vocabulary in bilingual children who have learned English as a second language. Overall, the bilingual children used just as many words to tell a story in English as monolingual children. The children also used just as many words in French as they did in English when telling a story. Their analysis suggests that the number of words that bilingual children use in their stories is strongly correlated with their high levels of cognitive flexibility—the ability to switch between thinking about different concepts. Researchers emphasize that parents of bilingual children do not need to be concerned about long-term school achievement. Vocabulary is a strong predictor of success in education, and so is storytelling. In a storytelling context, bilingual kids are able to use this flexibility to convey stories in creative ways.

New Tomatoes Engineered for Urban Gardens and Outer Space

Kwon CT et al. “Rapid customization of Solanaceae fruit crops for urban agriculture.” Nature Biotechnology, December 2019.

Humanity have a massive problem: feeding our future selves. As a result of rising population, continued destruction due to climate change, and the fact that sustainable land use is becoming ever-more challenging, learning how to grow enough food for everyone is a burning question to address in the agriculture field. In an effort to grow more crops in smaller and less-than-ideal locations, scientists developed new genetically-modified “urban” tomatoes that ripen in compact bunches similar to grapes. These tomatoes resemble a bouquet whose roses have been replaced by ripe cherry tomatoes. They also mature quickly, producing ripe fruit that’s ready for harvest in less than 40 days. Scientist utilized the CRISPR gene-editing technology and produced the new tomatoes by fine-tuning three genes that control the switch to reproductive growth and plant size: 1) the SELF-PRUNING (SP), 2) SP5G, and 3) SIER genes. While the first two genes have the duty prevent growth, flowering and fruiting of the plant sooner, the SIER gene is in charge of controlling the length of the plant’s stems. Altering the first two genes resulted in tomato plants that didn’t produce a lot of fruit and tasted poorly. It was not until the scientists identified the third gene that they were able to produce the desired plant. This study demonstrates that we can produce crops in new ways, without having to tear up our land as much or add excessive fertilizer that runs off into rivers and streams. This could also be a complementary approach to help feed people locally and with a reduced carbon footprint. Climate change is expected to change growing conditions on Earth, worsening conditions for many crops.

Farmers could soon be growing tomatoes bunched like grapes in a storage unit, in a shipping container, on the roof of a skyscraper, and – as humanity stretches out past low Earth orbit toward the moon – eventually, in Mars.

We woke at the thud, panicked.

My wife and I had been dozing in bed, squeezing the last seconds of sleep out of our pillows before the inevitable onslaught of little people. It’s something of a delicious defeat when you hear the door creak open and steps on the carpet. You know you’re trading something so precious to you (sleep) for someone so precious, who you just wish would be precious elsewhere. But then they’re all warm and soft and tousle-headed and snuggly and saying things like “daddy, can we have special cereal?” and poking their knees into your side and sitting on your face with a full diaper and sticking cold toes into your armpits.

This morning they didn’t get to do all those precious, horrible things to us because we woke up to the sound of something thwacking against our window. After shaking off the confusion (no, it’s not a child on the roof; they can’t reach the window), I recalled why I knew the sound. It was a bird. And from the sound, a pretty sizable one.

I said as much to my wife, as I tried to open my eyes but managed only a half-squint. She half-muttered sympathy, as if she cared deeply inside but couldn’t get past the early morning fog. I added that since it was a big bird, it probably got away a little dazed, no harm done. I tried to find her to give her a reassuring pat, but I was too drowsy and missed completely. I also couldn’t pry my eyelids open still; they ached a little, as if I hadn’t used them for a week instead of approximately six hours.

I’ve read that birds, reptiles, and some mammals have something called a nictitating membrane, a third eyelid that acts as a translucent shield when they are diving or flying. They can draw it horizontally across each eye to moisten and protect it. For instance, many birds use it when they are regurgitating food for their kids so they don’t get their eyes poked out by little beaks.

I think of things like this when I’m abruptly disturbed from sleep. Things like this, and demonic children’s songs that will not be exorcised for hours.

We turned over and buried ourselves in the blankets for three more minutes before the precious, horrible people came and got us.

Nadia was playing hopscotch out on the sidewalk later in the morning when she found the bird. Robins are always the first birds my children encounter and remember. It was easy for her to name the body she stumbled upon, one story below our window, and quite dead. We had a little flurry of don’t-touch-that’s and daddy-is-it-going-to-be-okay’s, and I managed to deposit it into a small terrarium for them to look at. Animals can die of diseases communicable to humans, but this one died upon impact, and it was still warm. So the kids and I examined it carefully.

It was larger than any bird I’d seen this close. The wings were tucked in beside its impossibly light body. Many of its bones were hollow, for ease of flight. The neck was at a weird angle, a wrong angle. The death in front of me was at a wrong angle. It always has been, but it just felt much more wrong suddenly, because it was also in front of my children. Blood speckled its beak, a dark decoration above the warm red tinges on its chest.

I realized that it was a young one, probably a teenager in robin years. Its feathers were perfect, straight and sleek, pinions just slightly larger and smaller on each side, forming beautiful strong wings. And the roses on the sides under the wings were just barely forming up into a speckled breast. It was about the size of an adult but without the experience, which is why it probably hit our window.

One eye was slightly open and looking like black jelly, like it would spill out of the socket as liquid if you tipped the bird over slightly. The other eye was closed. This teenage robin had eyelashes on the under-lid. It had whiskers. Its feet were curled and delicate.

It was too beautiful. It was too sad.

Nadia was watching me. She told me she was sorry that it died because she could see the sadness in my eyes; but I wasn’t really mourning after the bird. We touched its wings, feeling its perfect form beneath our fingers: the surreal softness, the preciousness of a young fleeting life snuffed out. Not a sparrow falls but that He sees it. God saw this.

Woodpeckers will close their nictitating membrane, then tighten it a millisecond before they hit the tree so that their eyeballs don’t fall out on impact. Perhaps we need similar shields.

Only a few days earlier we had discovered a young robin hopping around the pine tree down in the yard. We took pictures. The kids enjoyed watching it hop around. There was a hawk above, circling around, and I like to think we saved that little robin’s life. There was a little one then, alive and bouncing, and then a bigger one, dead and stiff.

God saw this.

What is it about seeing that is comforting? Wouldn’t catching the sparrow be more comforting? Wouldn’t solving the problem, ending the great horror – death – wouldn’t this be a more lasting comfort? You see me, God. You see my children. But if you were to let them fall…

Sharks close their third eyelid when they attack. This way they can see their victims without getting blood in their eyes.

Kai got out of the house when he was only one year old. We noticed when it was too quiet. He had slipped out the screen door moments after I arrived home from work, and neither Linnea nor I had seen him. I locked the door. It was five minutes before we noticed he was gone, and in those five minutes he was down the outer stairs of the apartment building and toddling along the street.

The terror in my heart: I was running down the sidewalk in my dress slacks, socks, and undershirt, desperately looking for my son, expecting to see him lying in the street, expecting to be one of those parents we pray for, expecting to live with the knowledge that we didn’t see him, we didn’t see him, and then it was too late to see him…

He liked stairs, so he had kept to the house side of the sidewalk, and a kind and observant couple had pulled over and were with him four houses down when I ran up. The man was on the phone with the police, and I heard him say, “Oh never mind, it’s okay. The father’s here.” I thanked them, breathless, and held my son, and held him walking back, and held him up the stairs, and held him for another hour until he didn’t want to be held anymore, promising him I would see him, always, I would see him.

God saw this. How can I say it differently, to ease the pain? God sees… me?

If we mourn this way, how must God mourn at all He sees, at all the flickering lights snuffed out, the bruised reeds broken, the sheep silent before the shearer? Death is nothing new to Him, and in fact, He knows it as an old friend, an old foe, better than us all.

Today, this day, my children are alive and real, perfect in form and surreally soft. They are the preciousness of young life, fleeting, and my God sees them. Lest you think me morbid, think on why this is precious, why as a parent, as a child, as a human I am determined to cherish this thing we call life, why I must defend it for those I love, why death is such an aberration and a destiny and a defeated foe. The thought of death is morbid, maybe, but so is the thought of life without the thought of death. For now, we need both. And God sees us, in both.

God sees us.

Peregrine falcons see too, because as they dive at over 200 miles per hour, they blink their nictitating membranes repeatedly to clear away the debris and clean each eye.

In the midst of holding onto my family’s break-neck life, I find that I am unable to bring myself to accept such a thing as death, and yet… I know that it’s what I must do, for we will all encounter it, sooner or later. This dark thing I wish to dismiss by forgetting, or fighting, or examining on the operating table of a small terrarium: Death will come for us all.  I know, in my spirit, it is good – a gift given so that our difficult, fallen lives will not last forever, but it will never lose its dread, even when it has lost its sting. And perhaps I will embrace it as a friend when more years have passed beneath my feet, or perhaps I will embrace my Savior, and He will carry me through it into the place where it cannot enter.

And my heart holds its breath for all the times I must try to prepare my children for that moment – the one I feel certain I will never be fully prepared for, the one that God sees. I know I am actually only trying to prepare myself. I know it is not up to me, and I wish I could take more comfort in that. Perhaps someday I will. Every day is another reminder that I am not in control, and death is the great Out-of-My-Control.

But I know this. Each day that I walk in the sight of God, He will train my eyes, and my sight can be strengthened by seeing life and knowing it itself is but a shadow of the life to come.

Nadia, my little avian maven, knows that birds need nests. So she settles herself in a patch of fragrant clover and picks flowers as a pillow for the bird. She is kneeling in her pink flowered dress, a lily ringed with gingham, examining the ground and plucking appropriate stems carefully, precisely, preparing for burial. Perhaps, preparing for flight.

And I blink back a tear.

We begin in the Lead Article with a discussion about how to avoid inner decay, a phenomenon that can cause people to drift away from what it means to be human by becoming lost in despair. This anguish spreads through the heart and body like a disease and subsequently causes everything to look bleak, taste bland, and feel pointless. It is contrasted heavily by the light of belief, which has the opposite effect and lifts the soul up into tranquility.

Our narrative by Lawrence Brazier that delves into the wonderful world of pottery and his thought process behind trying to make the best pieces. His discussion with his friend reveals how he believes, in his opinion, that attaining inner peace produces the best kind of art. His perspective is that art should calm and soothe as opposed to provoke and agitate, therefore encouraging a peaceful state of mind in order to achieve the desired result.

Celine Dan Tam Nguyen’s memoir explores how her grandmother, whose husband was killed in a war, had to strengthen her resolve every day in order to provide for herself and her five children. Her survival depended upon defiantly standing up to a patriarchal society that encouraged her to simply sit down and accept defeat. It is a harrowing story of the toll that war takes on innocent families, and how they must find peace within in order to persist during such trying times.

Irfan Yilmaz writes a beautiful article on the intricacies and immense qualities of the hummingbird, the world’s smallest bird. It is renowned for its speed, precision, and rapid heart-rate despite being such a tiny creature. We may also achieve inner peace by temporarily removing ourselves from the noise of our society and by ruminating on the beauty of the natural world around us in creations such as the hummingbird.

Gasparetto (not his real name)[1] was a young Turkish medical student when he was arrested and imprisoned for eight months by Turkey’s government, merely for his connection to the Hizmet, a social movement inspired by Fethullah Gülen and Sufi thought, which Turkey’s President Erdoğan blamed for the July 15, 2016 coup attempt. While incarcerated, Gasparetto experienced a range of feelings—heightened spirituality and camaraderie with others, but also devastating emotional torture at the hands of prison guards. In prison, they had crammed 57 people into a room meant for 12, and so the inmates took turns sleeping and sharing beds. He was only given permission to leave his cell on four occasions over an eight-month period. He asked his family to bring National Geographic magazines to him so that he could see color photographs of the outside world. The worst part was that his mother, who suffers from bipolar disorder, was unable to manage her own medications at home because of the stress, and rapidly deteriorated during his absence. Sadly, as soon as Gasparetto was released, he knew he would soon likely be rearrested, and so he planned his escape from Turkey via the dangerous Evros River, known as the “refugee cemetery.”[2] Crossing the river on a flimsy inflatable boat, he was terrified he would drown in the rushing currents, as far too many had before him, or be thrown back into prison again by Turkish soldiers, before his boat reached Greece.

I met him in Greece during the summer of 2018, where I had travelled to interview other refugees of Erdoğan’s ongoing purge. According to Mehmet, a Hizmet representative there, approximately 800 Turkish refugee families are temporarily residing in Greece (the number fluctuates), hoping to gain asylum somewhere, anywhere, in Europe. At least 41,500 Turks have already reached Europe to seek refuge after the attempted coup, and many more are still desperately trying to reach safety and gain asylum there.[3]

Firdevs, a former teacher who crossed the river with her three children, told me that after arriving in Greece, she kissed the first tree she saw. She felt her burdens lifting, and that at that moment she could breathe for the first time in two years. “All Turkish refugees are thankful to the people of Greece,” Mehmet explained to me.

Due to its strategic location and (relative) hospitality as of June 2018, Greece houses approximately 60,000 refugees.[4] From January to September 2018 alone, over 23,000 refugees, most of them (72%) from Syria, Iraq (including Syrian and Iraqi Yazidis and Kurds), and Afghanistan, came to Greece by sea.[5] Others risked the treacherous Evros River—from January to May, 2018, 7,200 refugees survived the crossing to Greece.[6] When asylum seekers arrive, often exhausted, hungry, and thirsty, unfortunately many find conditions in the refugee camps less than ideal. Crowded, squalid, and dirty, the camps nonetheless offer refuge for those awaiting their asylum decisions. Residents have complained that living in the camps can be dangerous: there have been reports of physical and sexual assault, threats of violence, and a rise in mental health problems.[7]

One of the worst examples is the Moria Camp, on the island of Lesbos. It is supposed to house 2,000 refugees, but as of August, 2018, it houses four times that many, and sexual harassment and assault are commonplace.[8] It also reeks—there is one toilet for every seventy people. Some have lived there for over two years. Many, including children, are suicidal.[9] The same camp recently witnessed violence against Kurdish refugees by Arabs, in which over seventy Kurds were injured, at least ten left in critical condition, mirroring sectarian violence against Kurds in Syria and Iraq, at the hands of religious extremists.[10]

My 9-day trip was marred by several tragedies. The day before I arrived, fires in the region of East Attica, near Rafina, horrifyingly killed 99 people,[11] with 200 more being injured.[12] In two separate incidents around the duration of my stay seven Turkish refugees, including children, lost their lives drowning in the Evros trying to reach safety in Greece. For days one Turkish father, Murat Akcabay,[13] who had survived the trip while the rest of his family fell into the water after the boat hit a rock, prayed that one of his three sons, five year-old Mesut, who had been wearing a life vest when he fell off the boat, would still be alive. The bodies of his wife and two sons had already been recovered.[14] Sadly, during my trip, Mesut’s body was also found.

Despite the problems faced by the Turkish refugee community in Greece, which include trauma, financial difficulties, displacement, grief, depression, and an uncertain future, those I spoke with were deeply concerned with how to best help the Greek fire survivors and their families, in their new host country.

On a more positive note, six other Turkish refugees, one a 5-months pregnant woman, were rescued and brought to Greece after being stranded for four days without food or water on a tiny island between Turkey and Greece. Their boat sank and they made it to the island, where they slept on the muddy ground and survived by drinking river water. Another success story involved a young Turkish refugee who arrived on a boat, but his boat was pushed back towards Turkey by Greek officials (which happens on occasion). In an act of sheer desperation, he leapt off that boat into Greek waters, and to the cheers of spectators he too was rescued and brought into Greece by representatives of the UN High Committee for Refugees.

Despite the problems faced by the Turkish refugee community in Greece, which include trauma, financial difficulties, displacement, grief, depression, and an uncertain future, those I spoke with were deeply concerned with how to best help the Greek fire survivors and their families, in their new host country. They, along with the world, mourned with Greece. Another refugee, and former government official from Ankara, Çetin, explained: “The pain doesn’t differ. Language, ethnicity, religion, none of these are different. We suffered the same. When we see the pictures of the Greek babies [fire victims], we suffer just as we do when we see Turkish babies who sank in the Evros River.”

Humanitarian groups quickly began to raise funds for the survivors of the devastating fire. Help also came from an unlikely source: the Turkish refugee community. Historically, Greece and Turkey have been at odds. This has been fueled, in part, by Greek independence from the Ottoman Empire in 1832, a series of military conflicts including the Greco-Turkish war of 1912-1922, the Cyprus issue, and the current tensions between Turkey and Greece. Turkish jets have invaded Greek airspace on dozens of occasions this year alone, and the Turkish government has implied it might seek jurisdiction over islands in the Aegean occupied by Greeks.[15]

Despite that history, those refugees I interviewed were deeply grateful for the friendly welcome they received in Greece which, combined with Erdoğan’s brutal two-year purge, completely quashed any previously held feelings of Turkish superiority and/or xenophobia. Firdevs, a former teacher who crossed the river with her three children, told me that after arriving in Greece, she kissed the first tree she saw. She felt her burdens lifting, and that at that moment she could breathe for the first time in two years. “All Turkish refugees are thankful to the people of Greece,” Mehmet explained to me.

Zeynep, a divorced mother and former cook, confirmed that her refugee experience created greater empathy for others outside of those groups of people with whom she used to most identify. She said, “Before this [purge in Turkey], when we heard a refugee ship had sunk in the Aegean Sea, of course we were sorry. But we never thought that each person died had a family, children; we never humanized them, one by one. We used to just think about Turkey, what we could do for Turkey, but after this experience, we see what we can do for humanity.”

My 9-day trip was marred by several tragedies. The day before I arrived, fires in the region of East Attica, near Rafina, horrifyingly killed 99 people, with 200 more being injured. Seven Turkish refugees, including children, lost their lives drowning in the Evros trying to reach safety in Greece.

Similarly, Yesma, a former teacher, argued that being a refugee also made her more empathetic towards other refugees. She stated, “In our country we had Syrian refugees and we should have done more for them. We didn’t help them enough.” She also crossed the Evros with her family, and told me that eerily, she was able to feel the spirits of those who had drowned in it, but were never found.

Accompanying Mehmet, Gasparetto, and several other refugees with medical backgrounds, I toured the neighborhoods affected by the fire. They wanted to offer aid through their Hizmet-affiliated organization, Time to Help. In one of over at least 1,000 homes gutted by the fire, a burnt television sat askance on the living room floor, surrounded by charred furniture and debris. A brass teapot sat unscathed on a charred, round antique table. I was told that thankfully, the elderly resident of that home survived, carried out by her son.

Mehmet, who had organized the small group composed of two refugee doctors and one nurse, purchased water and paper goods to donate to Rafina’s city hall. We met with Ms. Vasiliki Beka, the Mayor’s Advisor, and Mehmet began by telling her that they were there simply to help, and that on behalf of Time to Help they could bring more doctors or whatever else was needed. He offered to organize a blood drive, paint homes, bring medicines, or provide victims’ families with financial aid. Ms. Beka graciously responded that they did not need more basic items such as clothes, food, or medicine, but rather volunteers to help clear the area of burnt wood, and of course, funds. Seemingly touched by the offers of assistance, she said that receiving global offers of support restored her faith in humanity. Exhausted, but smiling, she added: “There is more that brings us together than that which separates us.” Afterwards, the group visited a young woman in the hospital, who was badly burned on her arms and legs, and gave her mother funds to help her daughter with her medical bills.

Refugees commonly suffer from feelings of humiliation and societal uselessness because of their dependence on aid organizations, especially when they are unemployed.[16] I noticed that being able to provide help to fire victims raised the spirits of the Turkish refugees I met in Greece; indeed, Mehmet much preferred to think about ways to help the Greek victims rather than about his own refugee status, or the fact that the rest of his family still remained in Turkey. Thankfully, Gasparetto was able to reach Germany, where he hopes to continue his medical studies after learning German. While he still struggles with depression and his traumatic memories, he is one of the more fortunate. While those that fled the brutal purge in Turkey have a long road in front of them, their horrible experiences have not yet caused them to lose their humanity. In fact, being able to perform even small acts of kindness helps them move forward.

The pain doesn’t differ. Language, ethnicity, religion, none of these are different. We suffered the same. When we see the pictures of the Greek babies [fire victims], we suffer just as we do when we see Turkish babies who sank in the Evros River.

Let’s conclude this story with the words of a refugee. Ahsen, a 33-year-old psychological consultant and mother of two, listened to the stories of purge victims in Turkey before becoming a refugee herself. Her hair turned white from the stress of listening to the painful stories of others. Her Kurdish husband, a psychiatrist, cried when I interviewed him, telling me he heard stories that were so terrible he couldn’t tell them to anyone. Before fleeing Turkey via the Evros, Ahsen told her seven-year-old daughter that they were playing a game of “Survivor.” Surprised with her daughter’s adult-like demeanor during the voyage, Ahsen recalled that after reaching Greece the girl calmly asked her who had won the game. Ahsen conveyed what she had learned from the harrowing ordeal: “Passing through the Evros taught us about other people. We had heard about the refugee experiences from Afghans and Syrians, but we hadn’t experienced it [ourselves]. Also, when we came here we found that Greek people are very kind, polite, believe in humanity, and offer us respect and understanding. They also help us, which is very important. [If granted asylum], we will go and carry out more service (Hizmet) in the countries we visit. I’m sorry I left my friends in Turkey, but I learned there is a great need here as well. A new life is beginning for all of us.”

[1] All names of Turkish refugees have been changed, for their safety.

[2] Deniz Zengin, “Turkish Refugees Crossing Evros River,” Politurco, August 2, 2018.

[3] Ibid.

[4] “Greece,” UNHCR, June, 2018.

[5] “Sea Arrivals Dashboard: Greece,” UNHCR, September, 2018.

[6] Leo Dobbs, “Fewer refugees arriving in Greece’s Evros region, but problems remain,” UNHCR, June 12, 2018.

[7] “UNHCR urges action to ease conditions on Greek islands,” UNHCR, September 8, 2017.

[8] Catrin Nye and Leo Sands, “UN urges Greece to act as Moria refugee camp reaches ‘boiling point,’” BBC Victoria Derbyshire Program, August 31, 2018.

[9] Ibid.

[10] Helbast Shekhani, “Ten Syrian Kurds in critical condition after attack at refugee camp in Greece,” Kurdistan 24, May 26, 2018.

[11] “Attica’s Devastating Wildfire Death Toll Rises to 99,” Greek News, September 12, 2018.

[12] Bill Hutchinson, “Death toll from fires in Greece climbs to 91 as investigation points toward arson,” ABC News, July 29, 2018.

[13] His real name.

[14] Tasos Kokkinidis, “Turkish Father Makes Emotional Plea for Family Missing in Greek River,” Greek Reporter, July 20, 2018.

[15] Yannis Babaoulias, “Greece and Turkey Are Inching Toward War,” Foreign Policy, April 18, 2018.

[16] Constanze Quosh, Liyam Eloul, and Rawan Ajlani, “Mental health of refugees and displaced persons in Syria and surrounding countries: a systematic review,” Intervention Volume 11 (3) (November 2013).

Written and illustrated by Karen Gray Ruelle and Deborah Durland Desaix, The Grand Mosque of Paris is published by Holiday House Books for $17.95. Bouquets should be presented to the authors for the research they’ve done to bring such a beautiful historical moment to life. This book is living proof that Muslims and Jews lived as brothers in the past.

At forty pages long, and with illuminating illustrations on nearly every page, this is a fascinating read. It is set in 1939, when the Nazis invaded Poland, initiating World War II. Jews, the Nazis’ main victims, were in grave danger; they were being hunted down all over Europe. Many of them fled to France in the hopes of safety, but in 1940, the Nazis conquered France. A new French government of collaborators was set up, and as per the order of the Nazis, many anti-Jewish laws were passed. The new government rounded up Jews of all ages, mercilessly tortured them, and sent them to concentration camps, where millions died. Those Jews who were not captured began to seek shelter and refuge wherever they could. A large number of them found help in an extraordinary place: it was the Grand Mosque, the center of the Islamic Community in Paris, “… an oasis hidden behind high walls right in the middle of the city.”

The authors have projected the Mosque as both a place of great beauty and as a place of refuge and sanctuary, glorifying the Islamic principle of helping people in distress:

“The Grand Mosque shimmered like a mirage, the white dome and the glittering mosaics of the minaret in shark contrast to the mutated colors of Paris. When the mosque was built in 1926, the North African countries of Algeria, Morocco, and Tunisia were under French rule, and many Muslims had come to Paris from those countries. The land for the mosque was given by the French government in exchange for a symbolic payment of one franc, to thank the half million Muslim soldiers who had fought for France during the First World War.”

The mosque, with its graceful columns and arches, spacious courtyards, blooming gardens, and cascading fountains had a library full of rare manuscripts and books, steam baths, a clinic, and a restaurant. Everything that happened in the Muslim community – like births, marriages, and deaths – was duly recorded at the mosque.

This short book pays tribute to some notable persons who played dynamic roles in France and unflinchingly helped Jews – women and children young and old. There was Si Kaddour Benghabrit, the writer and diplomat who was in charge of the mosque. He kept the gates of the mosque open for Jews, housed and fed them, and kept them safe from persecution. In some cases, he even issued fake birth certificates to them to prove that they were Muslims. In one example, a young Jew from Algeria, Salim Halali, had a great desire to be a singer. In France, he was given protection in the mosque. Benghabrit secretly asked a stone carver to inscribe the family name on an unmarked tombstone in the Muslim cemetery, to convince the Nazis that Salim was a Muslim.

Another notable figure was Dr. Ahmed Somia, who cared for and protected the young children who were sick.

Besides these notable people, many unnamed Muslims in the French Resistance helped Jews to escape from Nazi-occupied Paris. Various means were adopted to disguise Jews. They were supplied with the Fez (a traditional tasseled wool felt hat) so that they could pass as Muslims. The Resistance also operated a secret network that smuggled Jews out of Paris to safety, sometimes through hidden tunnels under the basement of the mosque. These passageways twisted and turned beneath the streets for miles and miles until they reached the bank of River Seine, where Jews could then be transported to safe havens.

The authors, Ruelle and DeSaix, lament the fact that most important documents and manuscripts were either destroyed or lost during the Nazi invasion. After a long and laborious search, they could obtain only a few documents that threw light on the historical facts chronicled in the book. One letter, as the authors say, “… was recently found among the old papers of a Paris cafe owned by a Tunisian. The cafe owner said that it dated from World War II. It read:

Yesterday at dawn, the Jews of Paris were arrested. The elderly, the women, and the children. In exile like ourselves, workers like ourselves. They are our brothers. Their children are like our children. Anyone who encounters one of his children must give that child shelter and protection for as long as misfortune – or sorrow – lasts. Oh man of my country, your heart is generous.

Was this letter read out in the cafe? Did it circulate among the Kaybele workers of Paris, making its way through the crowded boardinghouses where these men lived? It certainly seems to be a call to action. Without a doubt, it is a recognition of the strong bond between North African Muslims and Jews.”

When World War II ended, Si Benghabrit kept on serving in the mosque as its rector until his death in 1954. He was buried by the mosque. Jewish singer Salim Halali lived a long, successful life, and is revered as the father of modern North African song. Dr. Ahmed Somia continued his selfless devotion to the sick until his death.

The Grand Mosque of Paris, written in simple English, is a book that must be cherished. One cannot help but feel it could have been better if descriptions of the incidents and the works of the people mentioned in the book were in greater detail. Yet, it is a book designed for children, so the authors wanted to keep the level good enough for the aimed age group.

UNICEF defines an orphan as “a child who has lost one or both parents” (UNICEF Orphans). By this definition, UNICEF estimates that over 132 million children are orphans in sub-Saharan Africa, Asia, Latin America, and the Caribbean, not to mention the number of children in Western countries who can be encompassed with that broad definition. This definition is necessarily broad because to lose even one parent renders a child vulnerable to poverty, and educational and social neglect.

Of these many millions, roughly 13 million children are without both parents due to abandonment or death. Many of these children live with a grandparent or other family member who may be in need of support in order to care for the child or children. A portion of this 13 million are without extended family support and are served in orphanages, group homes, children’s villages, and in some communities, foster families. Some of these children are permanently integrated into the life of an unrelated family, but many are left to their own devices on the street.

What is our responsibility to orphans? As do other holy scriptures, the Qur’an makes it clear that these children are everyone’s responsibility, directly or indirectly. What is necessary and just to provide for our own children should not be denied to someone else’s child. It is not the will of God that they remain neglected or are pushed aside in society. We need to remember the numerous injunctions in the Qur’an and the teachings of the Prophet Muhammad, peace be upon him, to care for orphans, to provide for their needs, and to treat them with justice.

In Chapter An-Nisa’ (Women), the rights of orphans are specifically protected. “[…] you must be assiduous in observing the rights of orphans. Whatever good you do, surely God has full knowledge of it” (4:127). In Chapter Al-Ma’un, caring for orphans and others in need is required of us, pointing out that the ritual of our prayers are empty without service to humanity and that this does not go unnoticed in the Last Days.

“Have you ever considered one who denies the Last Judgment? That is he who repels the orphan, and does not urge the feeding of the destitute. And woe to those worshippers (denying the Judgment), those who are unmindful in their Prayers, those who want to be seen and noted (for their acts of worship), yet deny all assistance (to their fellowmen).” (107:1-7)

The Qur’an leaves no doubt that caring for vulnerable children is a vital component of a faithful life. The rights of orphans should be carefully guarded and the impact on those who violate those rights is spiritually devastating. Additionally, orphan care is also part of how we are instructed to worship. Worship of the Creator is a broad and life encompassing experience. Our actions and the way in which we conduct our lives is a form of worship. In verse 4:36 of the Qur’an, worship is linked to how we treat people who are in need, including orphans:

“And worship God and do not associate anything as a partner with Him; and do good to your parents in the best way possible, and to the relatives, orphans, the destitute, the neighbor who is near (in kinship, location, faith), the neighbor who is distant (in kinship and faith), the companion by your side (on the way, in the family, in the workplace, etc.), the wayfarer, and those who are in your service…” (4:36).

If we do not “do good” to vulnerable children, we are neglecting an explicit component of worship, according to the verse above.

The UNICEF definition of an orphan as given in the beginning is largely in line with the historical definition within mainstream Islamic jurisprudence. The Prophet Muhammad, peace be upon him, himself lost his father before he was born and lived with a foster family (a common practice at the time, not necessarily due to one’s status as an orphan) as an infant until both his mother and foster parents deemed it wise for him to stay with his mother. At age six, he then lost his mother to illness. Imagine the constant transition, loss, social insecurity, and sorrow, all by age six. He suffered in the same manner as countless children do today. The tribe had the responsibility to provide for the needs of orphaned children, but handling such loss was a trial then as it is now – a challenge requiring spiritual as well as material care.

The experience of the Prophet is a vital and divine example clearly expressed in the Qur’an to elicit emotion and commitment, directed to both Muhammad, peace be upon him, and to all humanity. The Qur’an makes an example of God’s Messenger and his experience as an orphan in Chapter Ad-duha (The Forenoon):

“Did He not find you an orphan and give shelter (to you)? And find you unguided and guide you? And find you in want and make you self-sufficient? Therefore, do not oppress the orphan; nor chide and drive away the petitioner.” (93:6-10)

The Prophet also praised the ones who take care of orphans: “I and the person who looks after an orphan and provides for him, will be in Paradise like this,” putting his index and middle fingers together (Bukhari).

Adoption and kafala

The full reality of adoption laws and practice interact with a web of issues including children’s rights, human psychology, local culture, international and national laws, family and cultural identity, religious concerns, and even property and inheritance rights. When circumstance denies a relationship with a biological family, only culture prevents many children from being embraced by the deepest friendship of care and protection in a family setting, regardless of birth. Islam itself does not prevent this.

What Islam does is to protect the rights of orphans to know their origins and protects them against manipulation for the gain of those caring for them. All their needs are to be provided for with dignity, mercy, and justice.

One of the primary difficulties faced in conversations about “adoption” between parties in the West and traditionally Muslim communities is simply how we define the term “adoption.” In the West, the term “adoption” (or equivalent word in varying languages) carries different meanings depending on the circumstances of a particular family. It can range from a situation shrouded in secrecy where a child is never told that he or she is adopted to a situation in which there is ongoing personal contact with the biological family of the child who are, for one reason or another, unable or unwilling to care for the child themselves. Legal adoption, at least in the United States, does mean that the child will automatically inherit from the adoptive parents (and not from the biological parents) in the event of their death, and it is increasingly rare for there to be no acknowledgement of the child’s heritage. Of course, a will written by either the biological or adoptive family would allocate the distribution of inheritance in any way that the parents desire, overriding an automatic distribution. These are relatively small details that have straightforward solutions if they are in conflict with Islamic ethics.

A primary concern about “adoption” according to the Muslim community is that it erases the biological family. This is not necessarily so as practiced in the United States. Adoption is a legal construct that provides permanency in a child’s living situation and cultural experience. It allows for a consistent and potentially deeply bonded emotional and social experience that an orphanage or foster care does not provide. The outcome for children who grow up in a family which is committed to their care is significantly more positive than for those who grow up in institutional care. Statistics supporting this assertion began to be widely publicized in the United States beginning in the early twentieth century. None of this precludes ongoing contact with the child’s heritage.

Many of the stipulations regarding family care of an orphan in traditional Islamic family law are very similar to what is known as “open” adoption in the West, an arrangement in which full disclosure about identity is required and in some cases even allows for ongoing interaction between the adopted child and their family of origin. Experience has shown that some level of openness provides a better outcome over time for the well being of the child. The other side of the coin is “closed” adoption in which all ties to the child’s biological family are severed, even to the point of not informing them that they are adopted. This is what is forbidden in Islamic law and in practice is more traumatizing for the child than open adoption.

The traditional form of “adoption” in Islamic jurisprudence is called kafala. Kafala is very similar to open adoption or legal guardianship in that a child’s identity is always maintained and respected. It is a form of guardianship which resembles foster-parenting, but is more stable. It is defined as, “The commitment to voluntarily take care of the maintenance, of the education, and of the protection of a minor, in the same way a parent would do for a child,” but maintains recognition of the child’s family background, including automatic inheritance rights (Shura Council). Even in a fully legal adoption in the Western context, if the arrangements are “open,” there is no mystery as to the child’s origins.

Both open adoption and kafala provide care for children in a stable manner that is ongoing and provides the network and knowledge of family life that we require in order to fully function throughout our lives.

An additional difference between adoption in the West and kafala is that Western adoption views adopted children as unmarriageable to members of the adoptive family. Any relationship between adopted children and members of the adopting family would be considered incest. This is not technically so under the kafala system. Non-related children raised in one’s home are technically considered “marriageable” (non-mahram), though it is important to realize that this does not mean such a marriage should take place or will. This is perhaps one of the greatest barriers for families who might otherwise decide to raise orphans in their home.

Concern over issues of privacy can inhibit families from caring for orphans long-term in their homes. I have encountered this concern as a reason to not take in orphans despite there being no actual discouragement from doing so in Islamic jurisprudence. In the abstract, without an actual child in front of you, it is easy to worry about privacy for individuals who are non-mahram and the desire to be relaxed within one’s own home. A place to start in approaching this issue is to keep in mind the strong injunction to provide for the needs of orphans and the well-documented observation that children are cared best when they have an experience of family-life that they feel entitled to and caregivers who are uniquely committed to their welfare. Concern about privacy does not cancel out this necessity and people should draw a balance between responding to this need while maintaining their privacy.

There are many cultural dynamics that are intermingled with religious practice in relation to matters of privacy, dress code, and behavior in a family. Many cases of sexual abuse are a result of psychiatric disorders and social ties are as important as blood ties. The Qur’an clearly encourages treating orphans as brothers and sisters when interacting with orphans. A sudden segregation of an adopted child at puberty may cause severe damage to the child and other members of the household. Yet, it is necessary to be cautious and observe prescriptions that relate to intermixing within the family to avoid privacy violations. Thus, it is important to develop a very finely tuned relationship in the case of adoption where transition to adulthood may cause sensitive zones to arise among the household. Parents should be extremely careful during such times and never compromise from sincere affection to the adopted kid.

Each individual situation requires wisdom and a sincere desire to meet the needs of adopted children and other household members. We all have a responsibility to contribute directly or indirectly to orphan care. We need to deeply consider adoption alternatives in the care of children so that they have a safe haven within the community. The ability of communities to care for their most vulnerable is an indicator of spiritual health. Flexibility and faith in the All-Merciful while trying to understand the meanings of our scriptures are vital in practicing a religion. If our cultural practices place barriers between us and fulfilling the ordinances of the scripture, we need to re-evaluate our cultural practices with courage and immediacy.

Bibliography

• Bukhari. (n.d.). Retrieved 08 08, 2013, from Bukhari Collection Volume 8, Book 73, Number 34: http://www.searchtruth.com/book_display.php?book=73translator=1start=0number=34
• McCabe, J. (1983). FBD Marriage: Further Support for the Westermarck Hypothesis of the Incest Taboo? American Anthropologist , 85, 50-69.
• Shepher, J. (1983). Incest: A Biosocial View.
• Shura Council, M. W. (n.d.). Adoption and the Care of Orphan Children: Islam and the Best Interests of the Child. Retrieved 08 08, 2013, from wisemuslimwomen.org: http://www.wisemuslimwomen.org/images/activism/Adoption_(August_2011)_Final.pdf
• Unal, A. (2006). The Qur’an with Annotated Interpretation in Modern English. New Jersey: Light.
• UNICEF, Orphans. (n.d.). Orphans. Retrieved 08 08, 2013, from Unicef: http://www.unicef.org/media/media_45279.html

The ruler’s time was fading away. He needed to train soldiers and workers and find more resources. He also had to make some donations to the neighboring villages, as he knew that the more they all helped one another, the more likely they would be to defend their territory. Jack was still happy because they had at least put up walls around the village, built barracks for people, and two camps for soldiers. He was spending four or five hours checking the village every day, because he knew the ruler had to take care of his home. Suddenly, he heard the voice coming from the old and loyal tower. It was telling news of the war. Jack gathered all his soldiers because he was the only one to command them. Strategy was so important, because bad planning would mean the end of all the villages. After a brave speech, they started to march. All the soldiers’ attention was directed to Jack, waiting for his commands.

But suddenly, Jack lost all his soldiers. He was mad and ran away from his room to check the router and saw that there was no internet connection. What was he going to do now? Jack sighed. He supposed he would do homework instead. Exams were getting closer; all his enthusiasm faded away.

It does not matter what age you are, most people find it difficult to concentrate on the task they are required to do. There are books, seminars and many activities to motivate people to finish their work. These all show that we face an important problem with handling our responsibilities.

This is also one of the key issues in education. Much research has focused on how to improve the engagement and motivation of young people towards their school work. As you have probably heard, it’s almost a cliché that most parents complain about young people’s irresponsibility regarding school work and work around the home. While this has been a problem standing in front of us for a while now, we must ask: what makes these kinds of distracting video games so appealing?

The story told above is happening every day. That video game has been downloaded more than 50 million times and is being played every day by millions of people of various ages. The first time I had heard of this game was when I conducted interviews with children using a tablet PC in school. Although my focus of the research was not about mobile games, this was brought up when I wanted to make informal conversation before initiating the interview. One boy was so enthusiastic when we started to talk about this game, that he mentioned he would stop playing the game, go to sleep, but set his alarm for five hours later – his worker would have finished the task he’d been assigned, and the boy would wake up to assign a new task Not finishing such a task would mean lagging behind his peers, for his village would not develop.

I asked him, “what is so nice about this game? You are just building and upgrading buildings and fighting against others.”

The answer was, “I don’t know; it is just fun.”

I also installed the game. I had played it for two months until I woke up at 3 a.m. with a notification. One of my workers had finished his work and I assigned him another task. Then I tried to sleep. I opened my eyes again after a couple of seconds and saw my wife’s shocked eyes. She could not believe I woke up just for this. It was the last time I played the game. But the question was still in my mind: how could we trigger our sense of responsibility by exemplifying the methods of the game in real life?

We – people in education, parents – spend a considerable amount of time and resources to nurture children in a manner so that they become aware of their responsibilities. However, schools, teachers, homework, etc. are seen as boring and something to be escaped by most children.

Gamification is a trendy jargon nowadays. It aims at transforming real life context in a manner that adopts game thinking in online platforms. From this perspective, it proposes to increase motivation, engagement, sense of enjoyment, and the positive attitudes of people towards work (Huanng and Soman, 2013). While there is much research in the sector of business, gamification is also widely recognized in education. The educational purpose of gamification is that instead of blunting the way children best learn, the way they enjoy to learn should be adapted in an educational context. This is not a new idea, as this was also expressed in other contexts. For example, Said Nursi touches on a crucial point:

One reason why preachers’ advice is ineffective nowadays is that they invite people to change their nature. They advise: “Do not be envious or ambitious, do not feel enmity or be obstinate, do not love the world,” and so on. Such advice is useless, for it is against human nature. Instead, these energies can and should be channeled into good deeds and directed toward positive aims. (The Ninth Letter, p. 53)

If we want to apply this method in education, the first thing we should consider is what children like and enjoy most. Obviously, many of them enjoy playing games and any advice like, “Don’t play games! Don’t laugh during the lesson! Don’t spend time in front of the computer! Be quiet in class!” will be counter-productive. As in Said Nursi’s statement, this is asking the impossible from a child who is created to learn in an environment that offers play, social interaction, and competition.

Jean Piaget is a well-known theorist about play and the cognitive development of children. He emphasizes the importance of play and its contribution to healthy development of children (Sutton-Smith, 1983). Vygotsky (1967) also underlines social play and peer interaction in child development. However, while Vygotsky gives the example of a child who rides an imaginary horse with a stick, today’s children’s perception of play has changed and continues to change dramatically. Therefore, it should be understood how Jack’s and my sense of responsibility were piqued. While we both cognitively focused and spent a considerable amount of time on this game, we also enjoyed doing so.

From the perspectives above, the stimulating dynamics used in games could be transformed in a suitable manner into curriculum and the classroom environment could be redesigned. This can also be adapted into work environments, as in Google whose office buildings are colorful rather than plain, and there is even a slide for their workers to use instead of stairs. Their aim is to make the environment flexible so people in the firm do not perceive what they are doing as a work.

There is also educational technology that pays attention to gamification. ClassDojo is one of them. It is a simple but effective idea to attract student’s attention and change their behavior. Each student chooses an avatar that looks like a small monster and the teacher assesses various things on behalf of the students’ avatars. Teachers can give immediate feedback to students. For example, when a student shows a negative behavior in class or solves a question, students will see the changes in his/her ClassDojo app on their mobile device. The children I interviewed showed great enthusiasm about this application and interestingly, they perceive this application as a game, although the only differences between this application and normal assessment sheets were the avatars and the template. Kahoot and Socrative are two other mobile applications that these students have experience with. These mobile applications are also perceived as joyful, competitive, and rich learning platforms.

While considering how to transfer the strategies of the game into the real life context, it should not be forgotten that there are parents and teachers who have serious reservations about games, as some of their children are addicted to these kinds of games. They are right to have these doubts and I do not think games are absolutely innocent. In fact, most strategy games, including the one that me and Jack became addicted to, have many negative messages, from stealing to killing people. But when it is impossible to avoid them completely, it is best to focus on the positive themes and actualize them for productive outcomes in schools and family life.

All in all, I am still thinking about the situation of my village and neighborhoods. The rulers of neighboring villages were sad and angry when I said that I was leaving: “Winter” was getting closer and they needed my donations and the soldiers I trained. I am now consoling myself as my wife, who is a child psychologist, assigned me to do cleaning and made me think of all the bacteria as my enemies and a big threat to our lovely village (home). As parents and educators, it is our duty to discover the way your children and students learn and produce your own real games.

Ahmet Tugra is a PhD candidate in the department of Learning, Technology and Education in the UK.

The importance of character education programs

There are some programs that are called character education for detection of problematic behavior and school violence prevention or reduction. Was, Woltz, and Drew (2006) underscored the need for character education programs through utilizing statistics concerning school violence, absence, and dropout percentages. Bohlin, Farmer, and Ryan (2001) utter that in the US, there is a rising demand in schools to provide effective character education, whose purpose is to increase moral values, respect, citizenship, social skills, etc.

One of the most significant goals of character education programs is to decrease the bullying and peer-victimization that pervade many schools (Batsche – Knoff, 1994). Hence, character education programs should be taught effectively to prevent behavior problems and help students solve their own problems, since effective character education programs can alter the climate of a school by influencing the behaviors and attitudes of the students. That is, when appropriately implemented, character education programs encourage a positive school climate, thus improve academic performance and learning (Sherblom, Marshall – Sherblom, 2006). In addition, Leming (1993) expressed that “teachers in the program classrooms reported a statistically significant two-and-one-half times reduction in problem behavior in students” (p. 68).

The need for computer-based animated vignettes

In order to cope with the aforementioned problems such as bullying, victimization, unwanted behaviors within schools, etc., character education institutions can hire more teaching staff, or teachers can work more than they have done before. However, neither hiring more staff nor working harder is an appropriate solution to help students deal with the problems encountered in schools, because students should learn to cope with the problems by themselves. Thus, they need to have the self-confidence and self-esteem to overcome inappropriate behaviors. It means that the implementation of the character education programs is crucial in terms of their effectiveness.

In this respect, there could be some efforts to facilitate social competence within the classroom and to lead to positive behavioral outcomes (Kam, Greenberg, – Kusche, 2004). Therefore, as an alternative solution, computer-based animated vignettes utilized in character education programs such as Clover, which “is a multimedia tool that empowers students to construct their own animated vignettes that meaningfully express personal experiences” (Baily, Tettegah – Bradley, 2006, p. 802) can be part of these efforts to solve students’ problems in moral and social situations by stimulating them to engage in problem solving (Bailey et al., 2006).

It is important for these programs to be computer-based, since, as Bers (2001) underscored, computers are influential tools for self-exploration. Computers are also beneficial for children in terms of socialization. Heft and Swaminathan (2002) mentioned in their study that children could interact with one another because instructors want them to work in pairs. This provokes them to ask questions to each other to solve problems. Furthermore, in the study done by Nastasi and Clements (1992), it was revealed that a computer-based program, Logo, could foster cognitive development by stimulating cognitively-based resolution of cognitive struggles.

Definitions of animated vignettes

Tettegah and Anderson (2007) describe Animated Narrative Vignettes (ANV’s) as “concrete examples of people and their behaviors, and stories about individuals, situations, and structures that can make reference to important points in the study of perceptions, beliefs, and attitudes” (p. 51). Some researchers, Zhou et al. (2003) define vignettes as ”emotion-evoking stimuli presented via audiotapes, videotapes, or realistic enactments that aim to make participants believe that the events and people involved in the stimuli are real, not hypothetical.” As understood through the definitions, animated vignettes are related to either behaviors or real visual events. Therefore, animated vignettes may be utilized in character education classes to make them more effective to reduce behavioral distortions.

Animated vignettes in character education

Bailey et al., (2006, p. 796) pointed out that when technology education is integrated within learning activities that are meaningful to students, it could be more effective. Therefore, they aimed to seek to link the delivery of technology and character education through the utilization of animated vignettes. In this process, students can gain and exercise technological skills and learn how to figure out concepts within a learning activity that is important to them while also building the vignettes via computers (Bailey et al., 2006, p. 796). Vignettes have been utilized to instruct Mathematics and Science, management skills, problem solving, and character education (Bailey et al., 2006,p. 797). In the sense of character education, Vignettes are typically used to facilitate some techniques, such as reflection, role-playing, problem solving, and ethical thinking and positive social behavior among students (Bailey et al., 2006,p. 797).

So far, this paper has discussed the importance of character education programs, the need for animated vignettes, and their definitions. Next, this paper will present the effectiveness of animated vignettes and how they can facilitate learners to recognize and reduce problem behaviors.

The effectiveness of animated vignettes

Vignettes are beneficial and effective as a teaching instrument; this is because they can provide real representations of situations, helping students solve problems (Bailey et al., 2006). In the article of Bailey et al., (2006), it is sought to link technology and character education through constructing and utilizing animated vignettes. Researchers illustrate that animated vignettes could be more beneficial when they provide three important features: meaningfulness, personal experiences, and having a dialogue.

a) Meaningfulness

Thanks to these computer-based animated vignettes, students will be able to learn via some activities that are meaningful to them. To provide effective character education, vignettes can be used as a significant tool (Bailey et al., 2006, p. 796). For example, in the study implemented by Tettegah and Anderson (2007), animated vignettes were used for gathering data. Vignettes showed an interaction between two children – “Scott, a 9-year old Caucasian boy, and Jamilah, a 9-year old African American girl; or Jamal, a 9-year old African American boy, and Erin, a 9-year old Caucasian girl) – and one teacher (Ms. Litts), and one parent (Mr. Young)” (Tettegah – Anderson, 2007, p. 52).

The vignettes were counterbalanced to determine if responses given by pre-service teachers are different from one another about the race of the victim and perpetrator. A child told the animated vignette; thus, the characters in these vignettes symbolized real people in real life. Ms. Litts (the teacher) was working with the class on a supportive learning activity, such as making paper puppets or building bridges. However, there was no difference between activities in terms of vignettes. That is, the same performances were represented in each vignette. In these processes, making paper puppets or building bridges, the teacher wanted students to work each other, like “Scott with Jamilah in the puppet making activity or Jamal with Erin in the bridge making activity, depending on the vignette” (Tettegah – Anderson, 2007, p. 52). In each scenario, the boy (Scott or Jamal) told the girl (Jamilah or Erin) that they did not want to be in the same group with the girls because of their skin color. They added that their skin color might influence them. After that, the girl’s fathers reported the event to the teacher, Ms. Litts, and the teacher was surprised, since they had talked about Martin Luther King Jr., which she believed was relevant to the topic.

After watching the vignette, participants were asked how they would respond if they were in the teacher’s position, and they wrote down their responses. In this example, participants were asked to put themselves into another person’s position through animated vignettes. As a consequence of the study, participants could place themselves into another character, and could try to consider helping their children solve the prescribed problems.

b) Personal experiences

As a solution, computer-based character education programs could be effective if animated vignettes are “based on personal experiences rather than on artificially constructed circumstances” (Bailey et al., 2006, p. 794). Students can improve both self-awareness and interpersonal skills by practicing some skills shown in vignettes. That is, they can also incorporate theory and practice in a personally related way (Barter – Renold, 2000). Thanks to this process, students are able to engage in their own ethical and social thinking. This allows students to become more engaged in their own moral and social thinking (Tappan, 1991).

To illustrate, consider this example: in the study implemented by Tettegah (2005), there was a real experience of a father, daughter, classmate, and teacher developed in the animated narrative vignettes and told by a real person. After viewing the vignettes, the educators wrote some responses for problem solving to questions like, “Who does the participant express empathy with? In whose position does the respondent imagine himself?” (Tettegah, 2005, p.383). Thanks to these questions, teachers could better understand peer conflicts related to classroom education. Responses were to involve educators and students in sharing with others to help them to be aware of conflicts that are both peer and teacher-related (Tettegah, 2005, p.383).

c) Dialogue opportunities

Through using animated narrative vignettes, it is possible to have a dialogue that will allow educators to talk over and also foster a better understanding of bullying and victimization (Tettegah, 2005). Computer-based animated vignettes are beneficial tools for discovering relationships between people (Fong – Woodruff, 2003). For instance, well-known educators are brought together to discuss issues about oppression and discrimination in their classrooms through cultural portals. In these meetings, they try to figure out how to cope with the problems in the classroom and within the school’s social environment. Using computer-based tools to find the cause of complex behaviors in the class is very useful (Tettegah, 2005). Although this seems to affect students’ problem behaviors indirectly, it may be effective in comprehending the problems and discovering some solutions to reduce problem behaviors.

Conclusion

Implementing computer-based programs to help recognize and solve problematic behaviors could be very beneficial to many schools. As emphasized above, researchers have shown that there are problematic behaviors observed in schools. Therefore, character education programs could be effective to reduce and solve these problems. Making the programs more beneficial as a means of computer-based animated vignettes helps students notice and reduce problems. They can be more effective if they are meaningful to students and if students can put themselves into the real characters in the vignettes to recognize the problems. The personal experiences underscored in the vignettes trigger students’ awareness through practicing the skills showed in the vignettes. And the vignettes can assist in generating a dialogue between educators and students to understand the issues and help develop some solutions together.

Namik Top is a PhD candidate in the Department of Educational Psychology at Texas A-M University.

References

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The Hebrew Bible makes general demands that we should treat our parents with respect and reverence. “Honor” is a word used frequently in the Bible to describe how we are to show respect to God. Respect of parents is a primary and sacred obligation. If we fail to respect our parents, we have disobeyed God Almighty. In some deep and mysterious way, the family is bound up with faith in God: the two are interdependent.

From the very moment of conception, the child, as it grows and develops, is a care and responsibility for its parents. It is not possible to estimate the depth of attachment and compassion parents feel for their children and to calculate the troubles and hardships they go through as parents. For this reason, respecting them is a debt of human gratitude as well as a religious obligation.

Those who can judge the value of their parents rightly and regard them as a means to obtain the mercy of God are the most prosperous in both worlds. Those who, by contrast, regard their parents’ existence as a burden to themselves or who become wearied of them are the unfortunate ones.

The more respectful you are to your parents, the greater the respect and awe you feel before your Creator. Yet, it is a curious thing today that not only those who are disrespectful to God but also those who claim that they love God do not defend themselves from disobedience to their parents. As Martin Luther said, “we must respect and love God, so that we will neither look down on our parents or superiors, nor irritate them, but will honor them, serve them, obey them, love them, and value them.”¹

Under the Old Testament law the son, who was rebellious against his parents was stoned for this rebellion (Deuteronomy 21:18-21). It is important to stress the fact that God is opposed to rebellion and disobedience toward one’s parents. God also promises a long life to the individual who is obedient to his father and mother (Exodus 20:12). No doubt this is because the kind of life which is a life of obedience will involve self-discipline and restraint that would enable one to have a long life and good health. This not only refers to the chronological extension of time, but indicates the rich blessing which comes to a society that keeps God’s ways.

The importance of this commandment, however, extends beyond social welfare to the very welfare of society itself, because the family is the basic unit of society. Just as a body’s health is dependent on the health of its cells, so the vigor of a nation, the body politic, is directly related to the health of the families that make it up. Families form the foundation of a society. Where there is reciprocal respect of rights and obligations within a family, the society is healthy and strong. It is vain to look for compassion and respect in a society once these have been lost from the relationships within the family.²

The fifth commandment also shows that the way we treat our parents is how our children learn to treat us. Obviously, we too will become old. If we do not honor our parents, in accordance with the meaning of, “the punishment is similar to the act that required it,” our children will not be dutiful towards us. If we love our life in the hereafter, this is an important treasury for us: let us be dutiful towards them and gain their pleasure. While if it is this world that we love, let us try to please them, so that through them our life will be easy and our sustenance plentiful. If we want the mercy of the Most Merciful One, we should be merciful towards those in our house whom He has entrusted to us.

Likewise in Christianity, in Islam, parents’ rights are the most venerable rights after those of God. The Qur’an has many verses urging Muslims to treat their parents with utmost kindness, to be grateful for the care they have given them, to obey them, and to care for them when they grow old. The Prophet Muhammad, peace and blessings be upon him, once said: “Paradise lies under the feet of the mother. The contentment of the father is the door to paradise.” There are many days set aside in societies to honor and appreciate parents; Father’s Day, Mother’s Day… In Islam, however, respecting, honoring and appreciating parents is not just for a single day of the year, but rather for each and every day.

O Ishmael! Honor Your Father Abraham

There are different types of parents but regardless of how they treat their kids, they are still a parent. Parents make mistakes too, but that does not decrease their value as parents. When we are still under parental guidance, then we will have to follow what they want us to do, even if it is against our heart. When we are on our own feet, then we are free, but we still have the responsibility to respect them. We have to look at the situation, rather than concentrating on our own satisfaction. We have to be kind to them because most of the things they do are all for us.

A child should show respect for his parents by preferring their preferences. For instance, even though some sources say that when Ishmael reached the age of puberty, his tribe made him marry a woman from among them, his mother got a wife for him from Egypt. We do not know whether Ishmael liked her or not. He probably might have preferred to keep silent in order to please his mother. What we know is that he respected his mother’s wishes.

We can give another example. Esau saw that the Canaanite women did not please his father, and his mother, Rebekah complained about these women. In order to please his parents, Esau went to Ishmael and took Mahalath, the daughter of Ishmael.

As mentioned above, Hagar got a wife for Ishmael from the land of Egypt (Genesis 21:21). His wife’s name is not mentioned in the Hebrew Bible, but in the book of Jasher, a Hebrew midrash.³ Ishmael’s first wife, Ribah, was rude to Abraham when he came to visit Ishmael. She did not even ask him who he was. But all the while, she was beating her children in the tent, and she was cursing them, and she also cursed her husband, Ishmael, and spoke evil of him, and Abraham heard the words she spoke to her children, and it was an evil thing in his eyes. Abraham left a message, “When your husband returns, convey my salutation to him and tell him to change the threshold of the gate (of his house).”⁴ Ishmael understood his father’s words, complied with his father’s wish, and divorced his wife. Ishmael did not even come to Abraham and ask what happened because he thought that as a prophet, his father would know better than he, and all Abraham had done was for his son.

Proper respect for parents includes their being addressed and greeted properly. The modern idea of calling fathers and mothers by their first names certainly is promoting a familiarity that will not lead to respect, obedience, or honor. Abraham stayed away from Ishmael and his family for a period as long as God wished, and called on them afterwards. He saw Ishmael under a tree, sharpening his arrows. When he saw Abraham, he immediately rose up to welcome him and they greeted each other. Abraham said, “O Ishmael! God has given me an order.” Ishmael said, “Do what your Lord has ordered you to do.” Abraham asked, “Will you help me?” Ishmael said, “I will help you.” Abraham said, “God has ordered me to build a house here,” pointing to a hillock higher than the land surrounding it. Then they raised the foundations of the Ka’ba.

Respect for parents should remain in force even in relation to parents who may have lost faith. If a faithful person has unfaithful parents, he should treat them respectfully in his dealings and advice, while remaining aloof from their polytheistic lives. He should neither be harsh nor vulgar. Islam instructs Muslims to pray to God for the forgiveness of their parent’s sins, if any, and present their good deeds for the benefit of their parents’ souls. In Islamic and Jewish tradition, Abraham’s treatment of his father, Terah, is a certain testimony to this.

As the Book of Joshua reports, the father of Abraham, Terah, worshipped other gods (Josh. 24:2). Terah was a well-known idolater; he not only worshipped idols but sculpted and sold them as well. Abraham was engaged in debate with his father to convey the truth to him; “O my father! Why do you worship that which does not hear, see, nor can it profit you anything? Do not worship idols and therefore follow me. I will guide you to the straight path. Otherwise, I fear that a punishment from God may afflict you so that you will become a friend of Satan. Nevertheless, I will seek forgiveness for you from God.”

The New Testament is very plain concerning obedience to parents. “Children, obey your parents in all things: for this is well pleasing unto the Lord” (Colossians 3:20); “Children, obey your parents in the Lord: for this is right” (Ephesians 6:1). Obedience is the foundation for all character. Parents do not have to convince children of the logic behind their orders because parents are experts on their children, and possess a great deal of information that even teachers do not have, so a child must maintain the parent’s dignity and respect at all times, even when disagreeing. Obedience to parents should always be immediate, instant, without question or argument. What the father says do, the son does. He does it well, he does it immediately, and he does it without argument.

Abraham was commanded by God to sacrifice his only son Isaac (or Ishmael). This indeed was a clear test. Therefore Abraham carefully prepared to carry out the order of God. In the Quran, Abraham has a dream, mentions the dream to his son, and asks Ishmael his opinion: “‘O my son! I have seen in my dream that I should offer you in sacrifice so think about that and tell me your view.’ He unhesitatingly said: ‘O my dear father! Do as you are commanded, by the will of God, you will find me of the patient ones,’ and Abraham laid him down on the side of his forehead.” ⁵ As you have seen, Isaac (or Ishmael) does not resist his father, obeys his wishes, and lies down like a ram. In addition, in the Bible, the sole dialogue between the two (Abraham and his son) repeats the words father and my son (twice each), expressing their emotional bond.

The parents continue to have rights over their children after death. People are expected to visit their parents’ graves, to maintain contact with their friends, and to conduct themselves well so as to show that their parents have provided them with a good education. One can honor his parents after their death through the following methods: Praying for them, giving charity on their behalf, instituting a perpetual charity on their behalf, such as a library, hospital, or orphanage.

Coming back to Ishmael and Isaac, destiny had separated the two brothers from each other. After years, Isaac and Ishmael were rejoined at their father’s burial (Gen 25:9). They showed proper filial piety, despite earlier disagreements, in joining together to bury their father.⁶ The burial is supervised by both sons. While Isaac placed the headstone, Ishmael placed the footstone of the grave. Although Ishmael had long ago been dismissed, he was not utterly alienated from his father because he performed the office of a son in celebrating the obsequies of his deceased parent. Ishmael, rather than the other sons, did this, as being nearer.⁷ As a child, Ishmael had a last duty due to his father, and he carried out this duty, attending Abraham’s funeral and burying him.

The obligation to honor one’s parents is an obligation that one owes to God and fulfills this obligation through one’s actions towards one’s parents. In the Hebrew Bible, our relationship with God is continually compared with a parent-child relationship. God tells us in the Ten Commandments to obey and have respect for parents. This does not mean that we only obey our parents when we agree with them or fully understand why they are telling us to do something. We must obey them at all times. We must also honor and have respect for parents. God does not want us to put our parents above Him, but he does desire for us to treat them as He desires for us to treat Him.

Notes

1 Martin Luther, Martin Luther’s Large and Small Catechism, Translated by F. Bente and W.H.T. Dan, (Sioux Falls, SD: Nuvision Publications, 2007), 67.

2 Niyi Taiwo, Respect: Gaining It and Sustaining It. (Philadelphia, PA: Xlibris Corporation, 2007), 25.

3 J. H. Parry, The Book of Jasher, (New York: Cosimo, Inc, 2005), 68.

4 Muhammad Muhsin Khan, The English Translation of Sahih Al Bukhari with the Arabic Text, (Al Saadawi Publications, 1996), Volume 4, Book 55, Number 583.

5 Ali Unal trans, The Qur’an with Annotated Interpretation in Modern English, (New Jersey: The Light, 2006), Saffat 37:102.

6 Gordon J. Wenham, Genesis 16-50: Word Biblical Commentary, ed. David A. Hubbard and Glenn W. Barker, (Dallas: Word Books, 1994), 165.

7 John Calvin, Calvin’s Commentaries on Genesis. trans. John King, (Grand Rapids, Michigan: Eerdmans, 1963), 2:38.

References

• Calvin, John. Calvin’s Commentaries on Genesis. trans. John King. Grand Rapids, Michigan: Eerdmans, 1963.
• Khan, Muhammad Muhsin. The English Translation of Sahih Al Bukhari with the Arabic Text, Al Saadawi Publications, 1996.
• Luther, Martin. Martin Luther’s Large and Small Catechism. Translated by F. Bente and W.H.T. Dan. Sioux Falls, SD: Nuvision Publications, 2007.
• Parry, J. H. The Book of Jasher. New York: Cosimo, Inc, 2005.
• Taiwo, Niyi. Respect: Gaining It and Sustaining It. Philadelphia, PA: Xlibris Corporation, 2007.
• Unal, Ali, trans. The Qur’an with Annotated Interpretation in Modern English. New Jersey: The Light, 2006.
• Wenham, Gordon J. Genesis 16-50: Word Biblical Commentary. ed. David A. Hubbard and Glenn W. Barker. Dallas: Word Books, 1994.