The Fountain Essay Contest 2021-2022: REVIVAL

After a long dormancy in this Covid era, our lives seem to be taking off for a fresh start. Vaccination is speeding up, people are mostly cautious in their interactions with less handshakes and kisses, and despite ups and downs in new cases and deaths, signs for “revival” are getting more visible every passing day.

• What does revival mean to you? How do you revive?
• Is getting back to “normal” a revival when there is a new normal every day? What is your new normal?
• Having faced the reality of death grievously during the pandemic, what would “revival” mean to those who lost their lives and to their loved ones left behind?
• How has your perception of life changed as we have realized our fragility and could not prevent the loss of millions?
• Do you believe in revival after death, and how did you rely on these beliefs during the pandemic?

Writing is an important to heal ourselves. We are expecting your essays on “revival” to hear your story which can be a source of healing for you and others.

• Submissions to be posted: December 1, 2021 – April 1, 2022
• Deadline for submissions: April 1, 2022
• Contest open to all writers worldwide
• Ideal word count to be between 1,500 and 2,500
• For submissions check out www.fountainmagazine.com

Cash prizes

• 1st Place – $1,000
• 2nd Place – $500
• 3rd Place – $300
• Two Honorable Mentions – $150 each

Frequently Asked Questions

• THEME
• REFERENCES
• WORD COUNT
• STYLE
• PUBLISHING
• NUMBER OF ENTRY
• DISQUALIFICATION
• EVALUATION
• SUBMISSION
• DEADLINE
• ELIGIBILITY

THEME

What qualifies a good essay?

An essay that you feel your heart rests more comfortably on. The more concise an essay, the more acceptable it is. Its authenticity and uniqueness, and how elaborately you put your theme into words so that others are inspired from it.

REFERENCES

Do we have to include references, bibliography, notes, etc. as in an academic journal?

The Fountain is not a journal. Thus, we do not expect a full scale reference list for all the information you provide. But, we encourage contributors to provide at least a reasonable number of references (not more than four or five) especially for the arguments borrowed from other sources, as it would make your work more reliable. If the kind of information you provide needs citation, please provide it; but essays with lengthy references are not preferred. Some reference and recommendations for further reading may help readers who are interested in the essay. Accuracy of data is expected in essays in which information provided needs sourcing. An essay based on personal experience does not require citation, and it is equally acceptable.

WORD COUNT

Does the word count limit include the bibliography or just the essay itself?

The Fountain is not a full-scale academic journal, so we expect authors to keep references to a maximum of four or five. Notes can be more. References and notes do not make a big change in word count which is advised to be between 1,500 and 2,500. A range is always necessary to be able to have an objective measure in terms of size.

STYLE

What kind of writing style do you expect? Can we use informal phrases? Is this essay supposed to be a personal opinion piece, or more of a scholarly supported article?

In writing style, we mainly seek consistency. We prefer the Chicago Manual of Style, but if you are more familiar with another style, that is also acceptable. Some informal usage can be OK in a certain essay, but not in another. It is basically the author’s call.

Would an essay in the short story genre qualify for the contest?

As long as your theme is skillfully woven through its structure, and if it upholds The Fountain’s values and principles, yes.

PUBLISHING

Are you going to publish submitted essays anywhere?

We might publish submissions in The Fountain, both the print and web editions, even if the essays did not win any prize. By submitting your essay to this contest, you agree that you give permission to The Fountain to publish it in any medium.

As the copyright holders before published, the authors have the right to submit their work elsewhere on condition that they notify The Fountain in advance.

NUMBER OF ENTRY

Can I submit more than one essay?

No. One entry per person.

DISQUALIFICATION

What makes an essay disqualified?

• Offensive and devotional essays — particularly essays that emphasize superiority of a specific worldview or derogating a specific worldview—will be disqualified. Essays that “propagate” a certain spiritual order, a religious denomination, a spiritual leader, or a political activist, etc. in a way that subordinates all other faiths and traditions are considered devotional and will be disqualified.
• Title is missing – Do not forget to put a title. Titles are important for readers and reviewers to see what lies in the center of your message. Missing title will disqualify your submission.
• Submissions already published elsewhere are not accepted.

EVALUATION

Who will determine the winners? Can you explain more specifically what you are looking for in a winner?

The winners will be determined by our board who will decide according to the literary effectiveness of the essay in reflecting the philosophy behind the motto, richness in content, and authenticity.

All submitted essays will be evaluated using the following criteria.

1. Relevance to the contest theme (40 points)
2. Innovation & creativity (30 points)
3. Writing style and structure (30 points)

SUBMISSION

How am I going to submit my essay?

Submissions are over as of April 1st. Thank you all for your interest!

DEADLINE

When is the last day for submissions?

April 1, 2022

ELIGIBILITY

Who is eligible to participate in this contest?

There is no age limit or a condition to fulfill for entry. The contest is open to all who want to share his or her ideas with us.

My COVID-19 Story: Reflections on Life and Human Existence During the Pandemic

Submissions to be posted: November 1, 2020 – March 1, 2021

The Coronavirus touched virtually every corner of the globe and almost every person’s life in some way. Hundreds of thousands have already died, and. its economic ramifications have been disastrous. Individuals have been separated from extended family members and communities; schools and places of worship have been closed.

We want to hear your COVID-19 story. What has the virus taught you about life? If you were not infected, what has your experience been like as an “outsider?”

• How did you manage to cope with quarantine, change of routines, loss of social interaction, and perhaps a decreased sense of community?
• If you are a religious person, what was it like when your place of worship was closed? How did you feel about God during this “calamity”?
• Have your thoughts on the meaning and purpose of life been affected?

We encourage our contestants to explore this issue in a way that is most meaningful to them, and to do so while making sure to avoid speculative narratives and political polarization.

• Deadline for submissions: March 1, 2021. Winners will be announced on May 31, 2021.
• Contest open to all writers worldwide
• Ideal word count to be between 1,500 and 2,500

Cash prizes

• 1st Place – $1,000
• 2nd Place – $500
• 3rd Place – $300
• Two Honorable Mentions – $150 each

Frequently Asked Questions

• THEME
• REFERENCES
• WORD COUNT
• STYLE
• PUBLISHING
• NUMBER OF ENTRY
• DISQUALIFICATION
• EVALUATION
• SUBMISSION
• DEADLINE
• WINNERS
• ELIGIBILITY

THEME

What qualifies a good essay?

An essay that you feel your heart rests more comfortably on. The more concise an essay, the more acceptable it is. Its authenticity and uniqueness, and how elaborately you put your theme into words so that others are inspired from it.

REFERENCES

Do we have to include references, bibliography, notes, etc. as in an academic journal?

The Fountain is not a journal. Thus, we do not expect a full scale reference list for all the information you provide. But, we encourage contributors to provide at least a reasonable number of references (not more than four or five) especially for the arguments borrowed from other sources, as it would make your work more reliable. If the kind of information you provide needs citation, please provide it; but essays with lengthy references are not preferred. Some reference and recommendations for further reading may help readers who are interested in the essay. Accuracy of data is expected in essays in which information provided needs sourcing. An essay based on personal experience does not require citation, and it is equally acceptable.

WORD COUNT

Does the word count limit include the bibliography or just the essay itself?

The Fountain is not a full-scale academic journal, so we expect authors to keep references to a maximum of four or five. Notes can be more. References and notes do not make a big change in word count which is advised to be between 1,500 and 2,500. A range is always necessary to be able to have an objective measure in terms of size.

STYLE

What kind of writing style do you expect? Can we use informal phrases? Is this essay supposed to be a personal opinion piece, or more of a scholarly supported article?

In writing style, we mainly seek consistency. We prefer the Chicago Manual of Style, but if you are more familiar with another style, that is also acceptable. Some informal usage can be OK in a certain essay, but not in another. It is basically the author’s call.

Would an essay in the short story genre qualify for the contest?

As long as your theme is skillfully woven through its structure, and if it upholds The Fountain’s values and principles, yes.

PUBLISHING

Are you going to publish submitted essays anywhere?

We might publish submissions in The Fountain, both the print and web editions, even if the essays did not win any prize. By submitting your essay to this contest, you agree that you give permission to The Fountain to publish it in any medium.

As the copyright holders before published, the authors have the right to submit their work elsewhere on condition that they notify The Fountain in advance.

NUMBER OF ENTRY

Can I submit more than one essay?

No. One entry per person.

DISQUALIFICATION

What makes an essay disqualified?

• Offensive and devotional essays—particularly essays that emphasize superiority of a specific worldview or derogating a specific worldview—will be disqualified. Essays that “propagate” a certain spiritual order, a religious denomination, a spiritual leader, or a political activist, etc. in a way that subordinates all other faiths and traditions are considered devotional and will be disqualified.
• Title is missing – Do not forget to put a title. Titles are important for readers and reviewers to see what lies in the center of your message. Missing title will disqualify your submission.

EVALUATION

Who will determine the winners? Can you explain more specifically what you are looking for in a winner?

The winners will be determined by our board who will decide according to the literary effectiveness of the essay in reflecting the philosophy behind the motto, richness in content, and authenticity.

All submitted essays will be evaluated using the following criteria.

1. Relevance to the contest theme (40 points)
2. Innovation & creativity (30 points)
3. Writing style and structure (30 points)

SUBMISSION

How am I going to submit my essay?

Submissions for this content are now over. Good luck!

DEADLINE

When is the last day for submissions?

March 1, 2021

WINNERS

When will the winners be announced?

May 31, 2021.

ELIGIBILITY

Who is eligible to participate in this contest?

There is no age limit or a condition to fulfill for entry. The contest is open to all who want to share his or her ideas with us.

There is often mixed joy and sorrow when traveling abroad, sometimes discovered in the journeying, sometimes found at the destination. Such a mixture was mine on a recent trip with Hizmet to India, where interfaith dialogue and its wonderful fruits across the many faiths of that subcontinent were very clearly evident, but that alongside increasing communal discord and even serious and extensive street violence in the face of protests against government policies of division and exclusion. Unfortunately, such social upheavals are today not limited to India; they seem to be spreading like fires in drought-stricken forests around the world, engulfing too many developing and developed countries, alike.

Early one morning around 2am, when sleep evaded me, I deeply felt the poignancy of this turbulent travel, while my mind drifted to recollect some stories often told of St Francis of Assisi preaching not only to human beings but to birds, as well as other creatures of creation:

When he drew nigh unto Bevagna he came unto a spot wherein a great multitude of birds of divers species were gathered together. When the holy man of God perceived them, he ran with all speed unto the place and greeted them as if they shared in human understanding. They on their part all awaited him and turned toward him, those that were perched on bushes bending their heads as he drew nigh them, and looking on him in unwonted wise, while he came right among them, and diligently exhorted them all to hear the word of God, saying: “My brothers the birds, much ought ye to praise your Creator, Who hath clothed you with feathers and given you wings to fly, and hath made over unto you the pure air, and careth for you without your taking thought for yourselves.” While he was speaking unto them these and other like words, the little birds—behaving themselves in wondrous wise—began to stretch their necks, to spread their wings, to open their beaks, and to look intently on him. He, with wondrous fervour of spirit, passed in and out among them, touching them with his habit, nor did one of them move from the spot until he had made the sign of the Cross over them and given them leave; then, with the blessing of the man of God, they all flew away together. All these things were witnessed by his companions that stood awaiting him by the way. Returning unto them, the simple and holy man began to blame himself for neglect in that he had not afore then preached unto the birds. [Saint Bonaventura, The Life of Saint Francis, 12.3]

And so I wondered (dreamed?), what might the birds tell us of their lives and struggles in this newly disruptive age?

The Birds: A Parable

Once upon a time, there was a bountiful flock of birds, all with iridescent blue-green plumage and a melodic trilling song of thanks through God for their heritage as a single community: together they preened, together they sang, together they lived and thrived upon the resource-laden land God gifted to their stewardship.

As time passed, other flocks were drawn to this same rich territory, as well, all with their varied distinctive plumage—fiery yellows and reds, subdued grayish-browns, and dazzling whites—and all with their individual God-given songs of praise.

The original flock generously welcomed all these newcomers, judging that sharing was better than selfish hoarding, opening better than closing ranks, and accepting different characteristics better than demanding uniformity in attributes. Together they fashioned a unity in their very diversity, sharing the riches of the land, extolling their variegated colors in songs to their Creator, generating a harmonious chorale that exemplified the Creator’s love for all of His making, as stewards of land and of one another, together…together. Generations passed in peace, colors and songs filled the land, and unity was manifested.

But a season came when a spirit of fearful possessiveness arose among some of the descendants of the blue-green flock, who began looking askance at those whose colors and songs differed. “What place have these foreigners amongst us? Have they not intruded into our way of life, depleted our resources and now threaten our very existence? Let them depart to other lands, apart from us, with their own kind.”

Though few in actual number in the beginning, these dissident voices seeded fear and discord, which took root and grew widely where once unity had thrived. For although the ones they called “foreigners” had passed many generations upon the shared land and even now comprised only a small proportion of the overall population, hardship borne of dissimulation had come to many of the birds across all the flocks. Stewardship of the land had been overshadowed by exploitation of resources for the benefit of a greedy few, and the detriment of many. Now, a scapegoat was needed to divert attention from the real causes of increasing distress and hardship.

Arbitrary hierarchies were manufactured and enforced, purporting to be inherent and according to “purity” of color and song. Only those deemed worthy now had a proper place in society, and their numbers were strictly circumscribed by documented ancestry via sole descent from the first flock. All others were relegated to some separate, ignoble status. And now, uniformity and unison in song, rather than harmony of distinctives, became the priority: “How else could the Creator receive proper praise? So-called harmony was really just cacophony, and no God could be pleased with that!” If the song were different, it had no arena, even when the song was echoing celestial praise; if the bird’s color and song were different, the bird was no longer welcomed, it had no place.

Unity was shattered, harmony disappeared, estrangement normalized. Jealously ostracizing others became the common rule. Harsh words became the norm…violence the ready remedy…destruction, injury and death the ultimate result.

More fully awake, now, I considered, “Can the birds recover themselves? Can they listen anew to St Francis’ call together joyously to offer praise to their Creator and so be content? Or is it too late?”

Perhaps more importantly, is there more than a fanciful story, here? what might these birds tell us of today’s challenges to our societies…to our very humanity? Can we, today, respond to the call of St Francis as did the birds of the field near Bevagna, to live together in peace unto the praise our Creator, seeking only His commendation?

When President Trump recently visited India, banners were emblazoned with the slogan that the world’s oldest democracy was meeting with the world’s largest democracy. Thomas Mann, in 1947 testimony before a U.S. congressional committee, noted a depressing increase in “spiritual intolerance, political inquisitions, and declining legal security,” that typically foreshadows an ultimate breakdown in democracy itself, which can only finally usher in a breakdown in societal peace and prosperity (subsequently realized in the fever of McCarthyism in the US, and the violent partition of India). Where there is no sense of the sacred through acceptance of difference and mutuality in dialogue, there is eventually only polarization: there will be those who agree to think the same way who are called friends; while all the rest are demonized as enemies. And where there are only friends and enemies, insiders and outsiders, “us” and “them,” civil war—metaphoric at least, actual bloodletting at worst—is inevitable.

So, can India recover itself? It was once the standard bearer of secular/multi-faith democracy in the developing world—or is it too late? Can we in the US recover ourselves? We were once the standard bearer of an immigrant-filled country grounded on practicing civil discourse in the developed world—or is it too late?

May the Creator grant that we all together comprehend and affirm His path of acceptance, affirmation, and peacemaking:

The Spirit has never ceased brooding over the waters … ever creating, superintending, re-creating, all that is, according to the counsel of God’s own purposive will. Together with the angels and saints, we rejoice in faith, hope and love, as the Only Holy One continually, eternally renews the face of the heavens and the earth.
Our Only Creator
through His creation
is creating us
is sustaining us
is provisioning us
is re-creating us
unto the restoration
of all His creation.

A few years ago, I was invited to present a paper on a panel titled “Teaching for the Post-Anthropocene.” At the time, I was an English teacher, at a high school in England. I was unfamiliar with the word “Anthropocene” and so started an educational journey that took me to the heart of the matter – an understanding of the root causes of environmental decline. My primary sources were Lovelock’s Gaia hypothesis, Deep Ecological thought from Arne Naess and Joanna Macy, and the works of Gregory Bateson and Fritjof Capra. These writings, among others, helped me understand that all life on Earth is interconnected and interdependent. Addressing the matter of environmental decline abstractly, in a reductionist way, is thinking about the wicked problem at the same level of consciousness that created it. It is not enough to recycle or change lightbulbs, as Leonardo Di Caprio, the UN Ambassador of Peace for Climate Change, demonstrates in his documentary Before the Flood that what is needed is a shift in perspective – shift in the way we view the world and our place in relation to it.

Fundamentally, the problem of environmental decline is a malady of tension – between the self, society, and nature. Over time, when one begins living in a more connected way, developing intimacy with nature, a deep reverence for life and an awareness of the spirit emerges. The environment’s decline is a sign that modernity is suffering from a crisis of spirituality. Despite the urgency with which humans need to reconnect with nature and the spirit, I believe it is important for a person to discover and find the deep mysteries of life on their own. With guidance, yes – but each of us must relate to, and discover, the world, personally. Becoming connected to and aware of nature highlights the role of the educator in the post-Anthropocene paradigm.

Before diving into the educational offer of this new paradigm, which Thomas Berry calls the Ecozoic era – “the geological era earth is entering when humans live in a mutually enhancing relationship with Earth and the Earth community” – we need to touch briefly on the elements within the present education systems, across the world, that have fed the existence of the Anthropocene.

Through the lens of Paolo Freire, we understand formal, mainstream education is oppressive. It is dehumanizing and moulds people into consumers and workers. Education systems all over the world value academic intelligences (Gardner) over all others. These intelligences are favoured because they serve the economic values the system upholds. These values define what education offers, as well as the way one sees the world and their relationship to it. Education presently preserves patho-adolescence, which few move on from in adult life. This is a term that will be discussed later in this article.

The contemporary education system also perpetuates “The Old Story” – the story of separation. This story divorces humans from nature and the world by “othering” and commodifying it. The world becomes an empty place, devoid of spirit. And the kosmos – a term revived from the Greeks by Von Humboldt to describe the interconnection of all in the universe – becomes a dark, empty void. Because humans are educated and socialized into these values and perspectives, it is understandable that many see the world as a place absent of soul, and they do not recognize or understand the responsibility of guardianship that comes with living life as a human being. Viktor Frankl says, “with great freedom comes great responsibility.” Because many adults are unable to recognise their responsibility to life, is it fair to ask, are we really free? Or are we just poorly educated?

Regenerative education supports the emergence of healthy adults. From the ecozoic perspective, this adult is one “who understands why he is here on Earth, why he was born, and is offering his unique contribution to the more-than-human world” (Plotkin). The soul-centred adult is one who lives with a sense of belonging to the Earth community, and who works with nature and lives with a sense of reverence towards it.

This adult has shifted perception and no longer lives with an Anthropocentric/human-centered worldview. Rather, the adult that emerges lives with an eco/soul-centered sense of belonging. This means one recognises one’s self as being a part of the web of life. One has embodied understanding, that each living being has significance and contributes to the whole in its own unique way. This shift is extremely empowering, because it enables a person to understand and recognize that we are all irreplaceable; that we all carry and hold a gift that no one else can offer to the Earth community. When one begins to live from that gift and shares it with the community of life, the Earth becomes a little more complete.

John Seed, an environmental activist, makes the point clearly. He experienced the shift in his perception while protecting some native rainforest in Australia. He said,

‘I am protecting the rainforest” develops to “I am part of the rain-forest protecting myself. I am that part of the rainforest recently emerged into thinking.’ What a relief then! The thousands of years of imagined separation are over and we begin to recall our true nature. That is, the change is a spiritual one.

When one’s perspective shifts to that of belonging and place, the choices one makes, the values one lives by, and the attitudes one has towards life and one’s self, shift, too. It is this shift that regenerative education serves.

When planning for regenerative education, two points of focus emerge. The first is the support and guidance given to the person as they progress through life, and the second is culture repair – co-creating regenerative culture. If the culture of the place one learns in is not regenerative – that is, connecting the self, society, and nature – and is not conducive to the peace growing from these connections, then growth, flourishing, and individuation are inhibited. The individual needs a healthy, life-enhancing environment to be in, and to thrive, the environment needs a collection of connected people.

The San bushmen, a nomadic hunter/gathering tribe that lives in the Kalahari Desert, offer comprehensive examples of what a connected way of life resembles, and they model how it is lived and shared through their culture. Through his 20+ years of research, Jon Young, an anthropologist and tracker, has come to believe the San people are some of the most connected people in the world. It is with their knowledge, and the knowledge of other wisdom traditions from around the world, that modernity can begin to relearn how to live in a connected way. The challenges come in finding ways to bridge ancient wisdom with modern attitudes and ways of life.

We, in the modern world, have forgotten what it takes to raise and develop healthy, connected human beings.

Jon Young believes there are 64 elements (512project.com) which comprise regenerative culture/culture repair. For these elements to exist, they need a defined social structure. Traditionally, this structure has been called “the village.” In a regenerated system of learning, it is the village that raises and educates the child. The process of education and support for the newborn begins from the moment of birth, if not before. Parents give love and support the independence of the youth to develop into self-reliant adulthood. Aunts and uncles facilitate the emergence of the child’s uniqueness, offering mentoring in ways parents cannot. Grandparents teach children what they need to know, offering healing and support from their wisdom and experience. Such social support is difficult to come by in modern settings and households, because a) the nuclear family rules; b) adults need to work to provide for their families; and c) there has been a breakdown in trust between adults and youth. Within the context of the village, a person has 25-30 people to share stories with. This is far greater than the access any modern human has to intimate and trusting social connection.

The biggest difference that is emerging between The Old Story and The New Story is abstraction/holism. Formal mainstream education judges a human being ready to learn from a curriculum at a set age – usually 4 – and ready to enter the world of work at the age of 18. In these 14 formative years, the person will have learnt enough about the world and acquired the necessary knowledge and competencies to go into the world with qualifications (hopefully) and begin working; or, they will continue learning at a university. The New Story understands education holistically and recognizes it is a shared, collective responsibility to support, mentor, and guide a child and adolescent into true adulthood. Each member of the village can give something unique to the child, enriching the learner’s understanding of their place and journey. The New Story asserts that learning is qualitative and is not time-bound. We all develop and grow in our own ways, at our own paces and rhythms. We each have our own gifts to bring into this world.  

Measuring learning quantitatively overlooks the psycho-social and psycho-spiritual development of a human being. Presently, students may graduate with grades (or not) and be judged ready to go into the world of adulthood, but psycho-spiritually, they may be stuck in patho-adolescence. This refers to a psycho-social stage in life, which many Westerners sleepwalk through. Bill Plotkin, a depth psychologist and the founder of the Animas Valley Institute, defines pathoadolesence as,

an egocentric existence focused upon the attempt to look good to others; to conform and/or to rebel against the ordinary and mainstream; to “get ahead” in the dog-eat-dog competition for material possessions, financial wealth, and social status; and to minimize the experience of challenging realities by way of addictions (whether to substances or to compulsive behaviors such as shopping, impersonal sex, or gambling).

Many remain stuck in the late adolescent psycho-social phase of development due to an absence of the village and an absence of rites of passage, which celebrate or confirm a life transition. Plotkin has refined the four life phases of childhood, adolescence, adulthood and elderhood into eight – that is, two stages per life phase. The model he has defined can be seen below. The life cycle begins and ends in the east and moves clockwise/earthwise around the circle.

This model is revelationary, because it looks at human development soul-centrically. It acknowledges and understands that every human being has a natural rhythm of unfolding and growth, which enables each person to live to the fullness of their potential… if the life-cycle is followed and supported. Each phase is defined by an archetype which speaks to and outlines the qualities, gifts, and tasks that each stage offers a person in their development. One is ready for a rite of passage when one has done the daily work of addressing and meeting the task of that specific developmental stage.

When a person experiences a shift in their center of gravity – observed in regenerative culture by elders and true adults – a rite of passage is orchestrated for the human to navigate and move through. Elders and true adults are able to identify the moments when a person is ready for a rite of passage, because they themselves have walked the path and have gone through the processes themselves. The competencies one needs to have in order to facilitate these learning and initiatory processes are completely different from the skillset of a teacher operating in a system of formal education. Comparing and analyzing the differences between “Mentors of Connection” and “Guides to the Soul” to “Teachers of Subjects” promises to be an insightful exploration of specific roles within regenerative education. However, this will need to be explored at a later time.

A question to ask, at this point is: how can the holistic support of the village be offered to a person living in the industrialized/industrializing worlds, allowing them to live in a healthy, connected way?

Over time, in the most developed parts of the world, I foresee increasing numbers of people moving away from cities, returning to the land and community/village life. This movement and transition of people can be seen as a shift towards neo-egalitarianism. It is not enough to move onto the land with good intentions and high ideals; one needs to understand what regenerative culture is, and, with this understanding, one needs to begin building the village and repairing culture. This is necessary, if one is to begin co-creating the life enhancing reality that is presently emerging across the world.

There are pockets of regenerative culture that exist already, yet we, as an industrialized/industrializing population, are a long way from realizing “local autonomy and decentralisation” (Naess). I believe the early adopters have already begun to make these transitions, yet the shift and tipping point will take longer than our lifetimes to occur. This invites the intergenerational perspective. The first peoples of North America practice the wisdom of thinking seven generations ahead. When we expand our thinking and consciousness to imagine intergenerational transition, it is possible to live with greater faith and hope, knowing that our lives are a part of something far greater than what we are living now. What we create with our lives, whilst we live, can continue to serve and be built upon by the generations who come after us.

Soulcentrism and Nature Connection are needed in today’s world and are central to a regenerative system of education: these methodologies support the emergence of human beings who are capable of leading and shaping the future of life on Earth. The soul-centered and connected adult is capable of being an artisan of cultural change. Such a person lives with the eight attributes of connection: inner happiness; vitality; a commitment to mentoring and paying it forward; empathy and respect for nature; being truly helpful with vision activated; having full awareness, full aliveness, love and forgiveness, and quiet mind; creativity; and presence. These are the qualities of true leadership, and it is these qualities that empower any person to lead and consciously contribute to The Great Turning, which Joanna Macy defines as “the essential adventure of our time. It involves the transition from a doomed economy of industrial growth to a life-sustaining society committed to the recovery of our world.”

December 2, 2015. A mass shooting in San Bernardino, California, following a devastating attack in Paris, France. Anti-Muslim rhetoric mushrooms, but how can I, one person, respond?

December 6, 2015. A hastily arranged interfaith service at Temple Beth Or, Washington Township, New Jersey, is attended by an overflow crowd of almost 400 people. The clergy, representing 18 congregations of the three Abrahamic faiths, walk to their seats as the Woodie Guthrie song, “This Land Is Your Land” is sung. The service gets underway with a call to prayer by a member of the Elzahara Islamic Center of Midland Park, New Jersey, and continues with additional prayers from each of the clergy. One priest from a Catholic Church in Ridgewood, New Jersey, ascends to the podium and asks everyone to take 15 minutes, introduce themselves to someone they don’t know, and “Pass the Peace.” This 15-minute interval turns into a seminal moment for me as “the other” that surrounds me becomes “the individual” – the mother, the student, the neighbor, each concerned about the same issues as I am.

This evening had a profound impact on me, and I still think of it often. It spurred me to approach my Jewish synagogue community and invite them to engage in an outreach program with representatives of the Muslim community. I had no illusions that this would solve the world’s problems, but I hoped it might be a spark to lift a veil in my tiny little corner of New Jersey. And thus began an ongoing journey to take the hand of our Muslim neighbors and turn the unknown and the different into the familiar and the friendly.

Over the ensuing years we have gathered together for various programs. We started with a Friendship Circle to introduce ourselves to one another, watched a documentary movie, BESA – The Promise, and subsequently The Turkish Passport, and discussed what we saw and heard. We invited our Muslim friends to participate in some of our synagogue services, some interfaith and some not. During one Sunday morning Minyan service, two central Jewish life cycle events took place – a baby naming for a newborn girl, and a 13-year-old leading the service one week before his Bar Mitzvah. Questions were casually asked and answered over our bagel breakfast (accompanied by both rugalach and baklava!). This turned into a tour of our sanctuary, led by our Rabbi and accompanied by a number of congregants. The Rabbi took the Torah scroll from the ark so it could be seen up close by everyone. She opened it and chanted that week’s Torah portion, which just happened to be about Hagar and Ishmael! The Rabbi along with our members explained the meaning of the various symbols around the sanctuary – how our prayer books are in both Hebrew and English, what the threads and knots (tzizit) of our prayer shawls represent, why only some of our memorial board lights were lit, etc. The otherness melted away as we engaged one another in vibrant conversation and dialogue.

One of the most moving interactions we experienced was when one of our members, a child survivor of Auschwitz and a longtime Hebrew school teacher, told her emotional story to a Muslim teen group, which left everyone with tears in their eyes. This included a question and answer session that touched everyone who participated. Our membership was invited to an Iftar dinner that year, during which we came to understand the purpose and meaning of the daytime fasting. We were recently invited to visit a local mosque, which was the first time any of us had stepped inside one. We had so many questions, and they were answered beautifully and passionately. We all sat, shoeless, in a circle, and those of us who are Jewish nodded our heads as the number of parallels between our faith practices became apparent. During Ramadan this year, our synagogue hosted an Iftar dinner. Kosher food was graciously brought into our kitchen, and three very dedicated Muslim volunteers spent several hours preparing traditional recipes for our dinner as we chatted and enjoyed each other’s company.

One by one by one, foundational connections have been made between our Jewish congregants and our Muslims friends. We have learned so much about one another: we have talked about our families, showed each other pictures of our children’s weddings, shared our families’ immigration experiences, exchanged phone numbers, and promised to see each other again soon.

The world is a complicated place, and there are no easy answers to the issues that confront us. But we each have the power to step outside our comfort zone, and just decide to take that first leap of faith. The opportunities to engage with one another in a meaningful way are all around us, and the rewards far outweigh the effort. Not only do we reap the benefits ourselves, but we have the potential opportunity to “pay it forward” by sharing our stories of these meaningful and memorable interactions, and maybe, just maybe, inspiring someone else to do the same!

As Jews, one of our overriding objectives is to participate in what is called “Tikkun Olam – Repairing the World.” This implies that while the world is inherently good, there is always room for us to improve it, and I would like to believe that I have contributed, in whatever small way, towards that end. In a world that undoubtedly is in need of a great deal of repair, please join in by taking that first small step alongside me and let us walk together.

Are cities the same as water? It’s possible to look at chemistry for new understandings of social dynamics.

The universe is a field where existence is transformed from state to state. The transformation of matter from one state to another is generally called a “phase transition” and each phase has its own characteristics. A phase transition is possible via the alteration of some parameters and variables. For instance, heat is one of the parameters required for the transition of ice (solid) into water (liquid) and later into vapor (gas); the increased heat causes ice to change states. The characteristic feature of each phase (ice, water, and vapor) is unique. For example, ice has a certain volume; however water and vapor take the shapes of their containers. In contrast to ice, water and vapor have flowing properties.

In a similar way, if the temperature of a ferromagnetic material displaying magnetic properties is elevated, at a certain temperature, it is observed to lose its magnetism; this is called the “Curie point.” In some materials, such as some solutions, the transition into different phases can be achieved by adding solvents.

Seasons can also be considered different phases. Each season has its own specific traits and features. Seasons are generated by the alteration of the angle between the axis of earth and its orbital plane.

As these examples show, the universe resembles an erase board where continuous transitions are taking place, new sentences are being written, and existing writings are dismissed to form new sentences with new meanings.

In a recently completed academic study, a new definition of a phase transition encountered in social life has been made and this phase transition is called “freezing by heating” [1]. It is well known in daily life that the less individuals are informed about their temper and the direction they are headed, the weaker the efficiency of cooperation among individuals. If people in a unit or group behave irregularly, a dead end or bottleneck could occur. Solving dead-end problems and bottleneck situations, or preventing them before they happen, is among the topics scientists study today. In Figure 1, cases showing the traffic stream of people moving in opposite directions obtained in this study are displayed.

It is stated that there is less “noise” in situations in which there is a reduced amount of irregular behavior taking place. The term “noise” is used to define concepts that can be disruptive human relations. The higher the noise, the more the degradation of human relationships, and as a result, a disruption or even an arrest (freezing) may happen regarding social events. The elevated temperature of a melting solid material provides it with the properties of a fluid, whereas in social events, an increase in temperature ends up with a jam and freeze in social life. In Figure 1a, a pedestrian traffic flow in which there is less noise present – in other words, a situation that characterizes ideal relations among people – is displayed. Here, it is observed that people with yellow marks have a stable flow towards the left and those with red marks move towards the right side. They do so via lanes of people going towards both directions. A stable flow indicates that the system is not frozen (not in an arrest), or free of a bottleneck. In such a flow, relations work in such a way that fluidity results.

Figure 1

An intermediate noise level causes an increase of irregular behaviors (in other terms, unpredictable human behavior) and shows the presence of serious problems that are experienced regarding the relationships among people. The corresponding situation for this case is shown on Figure 1b. Here, the pedestrian traffic is now jammed and the flow is almost halted. It is impossible for lanes to form since irregular behaviors are above a certain critical level. For a system to be rescued out of this state, oscillations of sufficient magnitude are necessary.

If the situation in Figure 1c occurs, forming a vertical interface (please note the vertical interface that separates people going left and right), this case is called a “frozen state” and much bigger oscillations are required to get out of this state. Figures 1a, 1b, and 1c exhibit before our eyes how elevated noise affects pedestrian traffic: an increase of the noise in the system (for instance, an increase in the number of people who do not stop at red lights and do not continue on green) changes it from a fluid phase to a frozen one, resulting in gridlock. It is possible to compare the increased noise of the pedestrian traffic to an increase in temperature; the elevation of temperature also causes an abundance of irregular movements inside matter. Just like that, the rise of heat in a society due to a particular issue (like turmoil or other problems) may generate an increase in chaotic behaviors. Let’s try to explain this with certain events happening right now.

Let’s think about motor vehicle traffic in any city. If every individual driver observes the rules of the road, this means a low temperature – less noise, and little traffic. Fluidity is present here. On the contrary, if there is not any consensus in terms of traffic rules among the citizens – in other terms, if majority of the people are failing to abide the rules – there will be “heat”; the noise will be high, and there will be a traffic jam. If drivers cannot assess the rules at a four way intersections, or if people with no knowledge of red, yellow, or green lights are driving, a city will have a major problem with traffic.

When a freezing event takes place, waiting becomes inevitable. Unfortunately, most people don’t like waiting. Thus, such “freezing” events should be avoided, so as to keep citizens happy. For example, public announcements of road closures due to scheduled road works limit the reactions against traffic problems on certain routes. However, if traffic is announced and no reason is given, people might still be very unhappy.

For a second example, let’s consider a judiciary system. Just like the example of motor vehicle traffic, the presence of irregular moves independent from rules can lock a legal system. If laws are insufficient, or existing laws are not universally implemented nationwide, or the laws are executed and interpreted differently according to individuals, it is inevitable for a bottleneck or a freeze in the legal system. Actors within the system may anticipate a “freeze” about to happen. People in a state of anticipation need to be convinced and satisfied pertaining to legal practices. Otherwise, they may not enforce the laws properly, and legal chaos may ensue.

Freezing by heating may also apply for certain economic processes. Some economic uncertainties or some actions of unknown cause can be considered as noise by elements of the economy, thus enforcing a behavioral change that is able to affect the entire economy. Therefore, any applied change is followed carefully by the actors of the market and these actors must be satisfied about the changes taking place. Higher noise levels and dissatisfaction of members who are waiting affects the liquidity of the market and can lead to the withdrawal of funds. Withdrawal of money negatively impacts the parties who are in need of cash in various ways and the economic system gains momentum towards a “frozen state.” Negative factors are not the only reason for a bottle neck. Conservation of balance and the fluidity of the economic system are considered as the essence of this issue.

The principles briefly given above can also be applied to socio-psychological events. It is impossible not to encounter a bottleneck for a society consisting of members who are aggressive, stressed, or have less knowledge of their destinations. If a decision can be made with a peaceful state of mind and there is no doubt present regarding current practices, patience becomes the most important parameter. Hence, until a state of balance is established, it is advised to wait with understanding and patience. Patience is a healing aid that plays a role in reducing the temperature in all bottleneck situations.

Fasting prayer is very important for people in terms of gaining this habit. Even for a person who observes fasting one day or two in a week, it becomes more possible to deal positively with any bottleneck situations encountered that week. Another way to lessen the impact of a bottleneck is living to be aware of the fact that each event may serve a purpose. As Nursi stated, each negative or positive event that has been experienced has a purpose. Every event will be over once its purpose is reached. For a sincere believer who is aware of this, realizing that patience also means to appreciate time; thus, it is possible for him to disperse the negative elements that this waiting will bring.

It is possible to expand the “freezing by heating” phase transition to various different mediums across many other disciplines. However, the only necessary element in all of them to prevent such freezes, or to break present freezes, is the reduction of noise (temperature). It’s possible to find guidance by acknowledging that this world is a place of wisdom and service, and rewards do not always come in this life.

References

1. Dirk Helbing, Illes J. Farkas, Tamas Vicsek, “Freezing by Heating in a Driven Mesoscopic System,” Physical Review Letters 84, 1240-1243 (2000).
2. H.Eugene Stanley, “Non-equilibrium Physics: Freezing by Heating,” Nature 404, 718-719 (2000).

Among tropical fruits, bananas are probably the most popular, and with good reason. They are delicious and nutritious, and can be consumed by everyone, from babies to seniors.

The banana plant belongs to the Musa genus. The varieties preferred for cultivation are two hybrid species, Musa accuminata and Musa balbisiana. These types are mostly produced in Southeast Asia, Africa, and South and North America.

There are many varieties of banana. Short Cavendish, mid-sized Grand Nines, and longer Chiquita are some of those. The main harvesting occurs in September and October, but bananas can be produced year round in greenhouses.

Bananas are not reproduced by seeds. They reproduce through tissue culture – pieces of tubers or underground shoots. Underground perennial tubers spread horizontally and grow roots. Once the leaves and sheaths inside the annual aerial pseudostem reach a certain number, a flower bud is developed. The flower stalk, rising among the leaf bundles that are in the center of the pseudostem, carries the purple colored flowers that will become fruit.

When these flowers bloom, sounds can be heard. These sounds occur during the tearing of stem when the flowers force away from the crust to form the banana clusters; this is also known as inflorescence. While the buds are quickly developing, the purple leaves open and flowers become visible. Once the flower inflorescence emerges completely, it bends towards the ground. Fruits then form. Since the banana is a parthenocarpic plant, its fruit is generated without pollination from female flowers, like seedless grapes. The approximate time required for flowers to give fruit and become ripe is three months (1).    

Bananas are rich in nutrients. There is 1.1 gr. of protein, only 0.2 gr. of fat, 22 gr. of carbohydrates (fructose, glucose, sucrose and starch, cellulose, pectin), along with minerals like potassium, calcium, iron, phosphate, copper, zinc, and magnesium in 100 grams of a banana. It also contains fruit acids, along with vitamins A, B1, B2, B6, B9, C, D, E and P vitamins. Before bananas ripen, when they are still green, they contain approximately 1% sugar and 20% starch. As they ripen, the sugar content rises to 20% and the starch level drops to 1%.  

Bananas are harvested green and unripe and are matured in a closed environment. Unripe bananas can be stored for up to 15 days at 5-10 degree Celsius and 80-90% relative humidity. Maturation is enabled via ethylene gas, in storage rooms or during shipment. The shell becomes completely yellow, with brown spots, when the banana ripens. These spots indicate the sufficient conversion of starches into sugars. It is recommended to consume the ripe fruit as soon as possible.

In the past, the transportation of mature fruits to remote regions was a major problem, but this is not the case today. It is because methylcyclopropene (MCP) is used to delay the ripening of the fruit. When MCP is used, it binds to ethylene receptors, and slows down maturation (2). The proper storage temperature is 13-15 degrees (Celsius), so they get darker in the fridge faster. Therefore, it is advised to store them in a suitable place in a paper bag (3).

Even though they are usually eaten raw, as a fruit, some banana types are consumed after cooking. They can also be utilized as chips, baby food, puree, flour, or juice. In some places, banana flowers are used in salads and as decoration. Furthermore, bananas are employed in facial and skin care products. The leaves and stalks of the banana plant may also be used in the construction of roofs, and the fibers can be used as ropes, upholsteries, or even hats.  

According to the statistics of the Food and Agriculture Organization of the United Nations (FAO), the annual production was 55-60 million tons in 1995, whereas it is 90-100 million tons today. 25% of the production occurs in India, and the majority of the rest takes place in the Philippines, China, Brazil, and Ecuador. Even though they are grown in various parts of the world and traded widely, bananas are mostly imported by developed countries.

Benefits of the banana

Bananas can help prevent many diseases or provide complementary aid to different therapies. When a banana is blended with milk, it can serve as an ideal starter food for babies, and can also reduce wear and tear on the body, delaying aging.

Bananas have been shown to help after stomach or intestinal bleeding, and in patients with ulcers or various laryngeal problems. They can help prevent acid reflux. The sodium and potassium contained in bananas are effective for restoring heart beat rhythms and the body’s osmotic balance. Since bananas are rich in iron, they’re beneficial for anemia. Due to a high amount of serotonin, bananas can actually make people happier, improving our decision making and concentration. Because they can actually make us less depressed, bananas are a recommended snack (5).

Bananas help support the development of children’s skeletal structures, and can ease the pain of menstrual cramps. Aside from being an energy source, bananas help the nervous system function properly, maintaining the acid-base balance of bodily fluids and strengthening the immune system. Because of high magnesium and potassium, they help us sleep better – thus making a banana the perfect midnight snack!

Carbohydrates can cause instant blood sugar spikes, but they are also the most important energy source of the brain, central nervous system, and muscles. When blood sugar rises, it is stored as sugar or fat with the help of insulin secreted by the pancreas. This can cause obesity, or even diabetes, if a person ingests too many carbohydrates. Therefore, one must consume high sugar foods like bananas at the right time, and in the right amount.

Beta-carotene, one of the precursors of vitamin A, happens to be abundant in bananas. Beta-carotene helps with the neutralization of free radicals, supports the immune system, prevents cardio-vascular disease, and is protective against cancer. It’s more beneficial when taken together with vitamin E and C, which are also found in bananas.

The good news keeps coming! Due to a high amount of fiber, bananas are great for dieting and can also prevent colon and bowel cancers. Bananas can also help to regulate bowel functions.

Genetically modified banana plants are also employed for the synthesis of vaccine proteins used against Hepatitis, rabies, dysentery, cholera and other intestinal infections (7).

As you can see, the banana has been imbued with an extraordinary amount of positive properties. It’s not difficult to look at bananas as an amazing blessing bestowed upon humanity.

How good are we aware of the operations of systems and mechanisms that make us walk?

Costly research and development efforts are under way in centers throughout the world seeking to build walking robots by mimicking human mobility. After 14 years of research, automotive firms built Asimo, a robot which can walk bipedally and climb stairs like humans. Even though the moves Asimo could make matched those of a one year old baby, it was still considered a great success for the robot technology.

Hardships encountered during these research projects proved walking to be a great miracle, apart from normal habits of movement. We often become aware of how extraordinary movement is and that the moves we repeat hundreds of times, such as walking, running, bending, sitting and standing, are blessings granted to us only when we see someone who has lost some of their mobility.

That humans can walk bi-pedally is truly exceptional. Most organisms have a front leaning skeletal structure and walk on four extremities; they only stand upright when absolutely required to, since it is very difficult for them. Human ability to stand upright and walk on two legs truly signifies them as special amongst creatures, and sets them apart from all of creation. The lively, regal posture of dexterous bipedal humans constitutes very important evidence showing they are “the most superior of all creatures.”

The multifunctional, flexible nature of our skeletal system enables us to complete very simple moves automatically. Walking seems to be a very easy task, however, it occurs as a calculated outcome of many factors, such as determination of stepping distance, the toning of corresponding muscles of the same and opposite direction, relaxation and contraction levels, and relocation of the body’s gravity center.

Walking takes place via the coordinated works of the locomotor (musculoskeletal) system, motor control system, and balance-coordination system.

Locomotor (musculoskeletal) system

The framework of the human body is built together with 206 bones of variable hardness. With their strong nature and capacity to endure extra weights, bones takes up 20% of a body’s mass, and are the major load bearing part of the body’s structure.

The main part of our skeleton is the vertebral column. It consists of 33 small bones, known as vertebrae, positioned on top of each other. Wear-preventing discs are found in between vertebrae to protect against motion related wearing over time. As the vertebral column holds the weight of the upper body, it is created in a way to keep the body upright. The spinal cord inside the channel that is surrounded by the vertebral column is a very important signaling network providing coordination between the brain and other organs.

Joints and ligaments are among the moving parts of our body. The most important joints for walking are the hips, knees, and ankles. The curvy shape of the foot and its contact to the ground at three spots supports bones against body weight and helps with balance. This is why flat footed people struggle with walking and get tired easily. The curves of our spine at the neck, back and waist regions, and the hips, knee joints, and curvature of the foot, are perfectly shaped for standing upright and walking.

In order to move we need a muscle system along with the skeletal system. Muscles are made up of thousands of contractible muscle fibers. There are more than 6 billion muscle fiber motors in the human body. We walk, run, eat, breathe, talk and do many more moves by using ability granted to muscles. Approximately 35 muscles in each leg, and around 100 muscles in the whole body, function during walking.

Ligaments and tendons are links that secure bones and muscles together; they also help to stabilize joints, thus when standing, joints remain in place without muscles contracting.

Four different mechanisms are involved in walking:

1. Proper upright posture and maintenance of balance during walking
2. Forward motion of body via muscle power
3. Reduction of shock-impact effect while stepping
4. Maintenance of motion with the least amount of energy.

A series of movements is generated in the legs to provide a forward motion and these are constantly repeated. These constant repetitions are called the “walk cycle.” The “passing pose” is defined as the time frame when the leg is in the air, and the contact pose is the phase during ground contact. In the middle of the contact pose, even though body is in balance, because of the forward momentum of the body, balance is lost, thus the body leans forward. Balance is then restored by stepping on the ground with the leg in the air. As a result of this rhythmic loss and restoration of balance, the body moves forward.

In a person standing upright, the center of gravity is in front of the fifth vertebra. At the start of a walk, the body leans forward to carry the center of gravity towards the front; then the initiation of the motion via forward transfer of the power with toes and joints takes place, followed by the lifting of the heels, the bending of the knees, and the lifting of the foot, thus displacing the center of gravity of the forward leaning body towards the front.

Balance should be maintained when one leg is lifted in order to let the other leg carry the load of the body’s weight. The gravitational center of the body is located in the distance between the two legs since each leg is located on the side. Body balance is maintained by the contractions of dorsal muscles located across the side of the stepping foot, working in parallel to support and transfer body weight to the foot via the hip and femoral muscles. These events happen so quickly that we often do not even notice all the complicated processes.

The great Sufi figure Abdul-Qadir Gilani was often asked questions such as, “Master, show us a miracle.” He would stand up to walk three to five steps and sit back down. Everybody was confused, looking at each other. One person among them was heard saying, “Master, excuse us but we can all do that as well.” Gilani replied then, “Is there a greater miracle than walking? You see it, but do not understand.”

Motor control of walking

Bodily motions are controlled via the primary motor centers that are located on the side and cortex region of the brain. These centers are created in a way to prepare and organize motor programs involving body movements, and to integrate them with the proprioceptive memory. This synthesis of information enables the adaptation of motor commands to the present posture of the legs and arms regarding intended moves.

A desire to make a move is a necessary prerequisite for the stimulation of muscles pertaining to it. If we want to hold something, we can easily do it; when we want to raise our arm, our elbows bend; to run or walk, our leg muscles start to move and work. How do all of those moves happen? Is our desire enough to do so? Can the guidance of all the bones and muscles, working together towards the same target, happen by itself or occur via coincidences?

In order for muscles to move, our thoughts must be relayed to them and this is provided by the nervous system and nerve network. There is an amazing communication network present in our body. In case of an intended move, an electric signal is sent by the brain. During this journey, which seems to be complicated, the signal arrives at the spinal cord and then quickly diverts to the corresponding organ. Millions of motors that make up the muscle are stimulated by the electric signal, contracting the fibers instantly upon reception of the signal. In order to do a coordinated move, it is necessary to know the related body organs’ positions and their relations to each other. Millions of transmitters that provide this information have been placed throughout the body. This data come from the eyes, the inner ear’s balance and sensory organs, muscles, joints, and skin. There are billions of micro receptors located in muscles and joints programmed to send instantaneous positions of the body to the central nervous system. In every stage of a move, the positions of the muscles are reported instantly to the command center by these micro receptors inside the muscles. New commands are given to the muscles based on the assessments made here. This way, each second, billions of bits of information can be processed and assessed.

The cerebellum is another center that is in charge of functions such as maintenance of balance during walking and standing, carrying out proper and coordinated moves with visual control, providing coordination among muscle groups, promptly starting and stopping movements, and the maintenance and organization of normal muscle toning. The cerebellum is tasked primarily with hastened muscle activities like running, typing, and talking. Thus, fast moves necessary for the balance system are sustained properly and successively without abnormal oscillations.

Specific motion templates have been programmed in the spinal cord for all muscle-covered regions of the body. Rhythmic movements, such as forward and backward motion of the legs and arms, and coordinated activities of other body parts in tandem with walking, are controlled here. The task to control repeated moves like walking is assigned to the nerve network consisting of the spinal cord, brainstem and cerebellum.

Balance and coordination system

One of the requirements to walk and move is to stay in balance. Despite our advanced musculoskeletal system, without balance, this system of ours would be useless, or even dangerous.. Our balance system, which is in charge of the instantaneous control and fine adjustments regarding our body, is granted to us as a blessing of Divine compassion.

There are three systems that provide data involving the positions of the head and body: vestibular system (the apparatus of the inner ear), visual senses, proprioceptive senses

The vestibular structures are an essential part of the balance system. They are found in the inner ear, and are small and complicated systems. This 6.5 mm diameter wide system is composed of semicircular channels that contain specific fluid and ciliated sensory cells that cover the inner linings of the channels. This system constantly reports information involving our status in the outer world and instantaneous changes to the balance system.

When we move, the fluid inside the semicircular inner ear channels get displaced; this motion vibrates the cilia. This vibration causes an electric signal to generate in the cells. This electrical signal is then transmitted to the cerebellum; received information gets evaluated instantly in the cerebellum. This system is created to function autonomously without our will and control. When this system is impaired, balance disorders occur, such as dizziness.

Information regarding our position in the environment and the relative status of the environment according to us is sent to the cerebellum and brainstem via our visual senses.

Proprioceptive senses are formed via the activities of tension receptors built in muscle fibers, tendons and joint capsules. These are sensitive to motions and positions. These receptors regularly provide information to the central nervous system. The cerebellum receives information from all the muscles and joints of the body, including the eyes. These inputs are analyzed very promptly at the cerebellum, and the relative gravitational position of the body is finely calculated, thus the proper motions of muscles are determined. The resulting response is relayed towards muscles by nerves. These events take place in a time frame that does not even last for a hundredth of a second. We easily walk, run, and do complicated moves without feeling any of these activities happening inside us. Yet the calculations taking place in our body even for a single moment of those movements can fill thousands of pages.

To understand the fascinating side of our ordinary movements, let’s consider a person climbing up the stairs. First, the eyes scan the surroundings, then the three dimensional information of positions acquired from the materials and belongings in the environment are transmitted to the brain. Once received, the information is analyzed and the necessary commands are sent to the target organ from the motor centers of the brain. Commands passing through related tracks and centers finally arrive at the musculoskeletal system. Many factors, like the height of stair steps, length and depth of the foot step, center of gravity and position of the body, are calculated and determined almost instantly.

Proprioceptive signals constantly report the positions of organs, like the arms and legs, to the command center. Inner ear receptors are in charge of the prompt transmission of information necessary for balance, like motion, speed, and direction of the body. These inputs are calculated in milliseconds at corresponding centers in order to maintain the coordination and harmony of the entire body. A person who is running up the stairs may think to jump a couple of stairs. This change of command is rerouted to the locomotor system as a new and different command from the brain. All of these processes are completed in centiseconds. In the mean time, the head, shoulders, and arms are employed for rhythmic oscillations in order to adapt to the overall body momentum.

In conclusion, standing and walking are miraculous and take place via thousands of interrelated activities. Nonetheless, we usually do not notice any of the thousands of processes that are constantly taking place. One hopes that every blessing we have is seen through the window of thanksgiving and appreciation.

Kemal Serce is a professor of veterinary medicine in Bursa, Turkey.

Large scale phenomena, with almost similar religious zeal, can also be observed in the natural world. The Qur’anic verse, “All that is in the heavens and on the earth extols and glorifies God, for He is the Tremendous, the Wise,” (57:1) tells us that all creatures of God glorify, praise and, hence, worship God in a language of their natural disposition. When a seed lifts a tall tree or a bud on a branch opens into a beautiful flower, they reflect the Power, Wisdom, and Glory of God. Just as this occurs individually when creatures display the wonders of the Creator and live in accordance with the purpose of their creation, they also worship God collectively by obeying the call of God in large numbers. All dramatic animal migrations, with their millions of creatures moving as one, and the synchronized blossoming of all plants in the spring, are examples of collective acts of worship in the natural world. In Africa, wildebeests migrate – tens of thousands of them, all going at the same time – to greener pastures in the continent’s highland steppes. In North America, millions of monarch butterflies migrate thousands of kilometers every winter. A recent discovery spectacularly demonstrated that corals along the length of the Great Barrier Reef, on the east coast of Australia, germinate at the same time, even down to the hour. Similarly, Muslims also display a mass act of worship by hearing the invitation of God for pilgrimage, and turning up in their millions, at the same time and place.

Cosmic objects and sub-atomic particles orbiting around a central point can be seen as another common act of worship expressed in the tongue of natural disposition. While electrons ceaselessly orbit the nucleus of an atom, the earth and planets tirelessly traverse space in an orbit around the sun. In turn, the solar system becomes the whirling dervish orbiting the centre of the Milky Way. It seems that circling a central point of reference is a universal act of worship. Muslims join in this cosmic mode of worship and synchronize with the whole universe and all existence by circling the Ka’bah as the reference point of monotheism.

The central aims of worship – exalting, glorifying and praising God – are realized individually and collectively. Muslims exalt God by showing up in mass as though saying “O Lord! You are greater than my self and You are far exalted above the whole humanity; here we are ready to worship you in mass.” They glorify God by going around the Ka’bah as though saying “just as we circle the single point of reference, the one and only Ka’bah, the oldest place of worship on earth, we only obey You, the Absolute One worthy of worship.” They praise God through the collective supplication and remembrance of God in the plains of Mt Arafat.

Muslims believe that the Ka’bah was the first place of worship built by the first human, and the first prophet, Adam. It was later rebuilt on the same foundations by Abraham and his son, Ishmail, and declared as a shrine dedicated to the belief and worship of one God (2:125-127) – the central tenet of monotheism. Abraham called on people to make pilgrimage to the site. Before the days of Islam, the Hebrew Bible confirmed the existence of this pilgrimage to Mecca: “O Lord Almighty, my King and my God. Blessed are those who dwell in Your house; they are ever praising You. Blessed are those whose strength is in You, who have set their hearts on pilgrimage. As they pass through the Valley of Beca, they make it a place of springs; the autumn rains also cover it with pools” (Psalms 84:4-6).

The climax of Pilgrimage occurs on the plains of Mt Arafat, about twenty kilometers outside of Mecca. All pilgrims have to be present in this location at the same time, simulating the day of resurrection when all humanity will be gathered before the court of God. Everyone wears the same simple garment and supplicates to God with no distinction of race, color, wealth or status.

Mt Arafat has a very significant place in the history of humanity. According to Islam, this is the place where the first man, Adam, and his partner, Eve, sincerely repented and received forgiveness for their mistake committed in Paradise. Similarly, Muslims repent for their sins and ask forgiveness in the same place. The plea and petition of millions of people at the same time is a compelling spiritual force that begs forgiveness. If three million people walked to the home of a president and asked for something, it would be impossible to ignore them. According to Prophet Muhammad, peace and blessings be upon him, God will not send away empty handed a pilgrim who sincerely asks for forgiveness. His or her sins will be wiped clean and they will attain the sinless state of a newborn. Over time, it has become a tradition for pilgrims to visit their family and friends before going for hajj, where they ask for forgiveness of any unsettled grievances or transgressions of human relations.

While there are other spiritual meanings expressed within the rites of hajj , Muslims especially announce their commitment to God through the two fundamental aspects of hajj – the circumambulation of the Ka’bah and the collective prayer offered on the plains of Mt Arafat. As people from all races and nations gather at the spiritual epicenter of the world, they affirm their common paternal ancestry with Adam and their spiritual ancestry with Abraham, peace be upon them.

Mehmet Ozalp is an author and PhD candidate at the University of Sydney, Australia.

References

1. These quotations are mine. They are intended to express the sentiments of pilgrims.
2. In ancient times, Mecca was known as Bakkah.
3. Ghazzali, Ihya’ul Ulumuddin, Tugra Nesriyat (Tr): Istanbul, Vol 1, 622. Hadith was narrated by Abu Hurayrah in Bukhari and Muslim hadith collections. Note that some scholars interpret this hadith to say that human rights violations are not included in this overarching forgiveness.
4. All rituals of hajj relate the story of Abraham, his son Ishmail, his wife Hagar and their dramatic ordeal to survive as monotheist in the largely polytheist world. Rituals of hajj include being present at Mt Arafat; circumambulation of the Ka’bah; offering ritual prayers after circumambulation; sa’y the fast walk between two hills; stopping at Muzdalifa on the first day of the festival; symbolic stoning Satan’s pillars; wearing of ihram; and cutting of the hair at the end.

If we consider human nature as a book, the encoded information contained within, together with all the elements of inner and outer environments (bio-psycho-socio-cultural), becomes meaningful and functional. This is because each book has a visible structure composed of letters (semiotic DNA sequence) and a manifested meaning (semantic web) in a particular environment. From this point of view, genes should not be seen as mandatory codes, but should be considered as similar to the art of marbling (or ebru, which is the making of different patterns on a fluid by small vibrations of the ink droplets), for they are created by the united effect of various dynamic forces, and can only be understood accordingly. Human willpower and responsibility will also gain meaning and value when they are analyzed within the framework of the reaction intervals presented within the motifs of human nature which are shaped by the mutual effects genes and cultural factors have on each other. In this sense, human nature and culture should be evaluated together. We can organize the factors that determine human behavior and manners under three main titles – genetic, physicochemical environment, and psycho-socio-cultural factors. We can only speculate statistically as to how large or small a role each factor plays in development.

Behaviors like an inclination to crime, having intimate feelings for same sex individuals, cognitive and sensory sharpness, a desire for excitement and risk, or an inclination to addiction cannot be described by one or two genes. For instance, there are many factors (environment, genes) involved in acts of violence. However, one missing and insufficient factor can trigger violence. For instance, the Monoamine oxidase A enzyme is encoded by the MAO-A gene; this enzyme is in charge of degrading neurotransmitter molecules such as dopamine, serotonin, norepinephrine (these enable signaling between nerve cells). Depending on the mutations or polymorphisms of this gene, if the enzyme cannot function sufficiently, these individuals display an inclination towards violence and aggressive behavior. But if the person is aware of the situation and gets educational support from others, this behavior can be controlled.

Similarly, every person has a variable degree of genes that put them at risk for cancer. If these genes are activated via environmental factors – such as smoking, poor nutrition, mutagens, carcinogens – cancer may develop. On the other hand, if a person is lacking the cancer-causing genes or has low inclination towards cancer, such a person may not get cancer, even if he or she is a smoker. Similar statements can be made for genes associated with addictions, sexual perversions, and violent tendencies. More significantly, we can produce more value and meaning out of behavior-related genes when we evaluate them according to their context, position, and other factors, along with their relations to other genes. That is to say, there is a complicated network of factors that shape behavior. That’s why a DNA sequence alone cannot determine, all by itself, the development of emotions and manners, skills, and personality. In other words, phenotype can never be predicted 100% just by the interpretation of genetic information.

Brain and personality development is a multi-faceted, exposome mystery. From the start of pregnancy, especially throughout the preschool era, everything one is exposed to, and the way those events shape one’s nature, is called exposome. This can include subconscious events, for all sorts of personal history plays a role in such development. The connections of 1011 neuron cells that exist in an average human brain are not only determined by genes. Human DNA contains 6.2 x 109 nucleotide (letter), or information. Reading and using this raw information depends on many factors. Neurons can establish new connections via internal and external stimuli, while on the other hand, the number of neuron cells and connection networks can be changed by the neurochemical substances and hormones that they synthesize. All of the information required to define fine details in the motifs and connections of brain cells is not present in the genome. Mere environmental factors are not enough to complement this missing information.

Aside from these, many factors play a role in brain development and function. When the ends of axons and dendrites extend, they do so by recognizing nanomolecules that guide them all the way to the target organ or region. They happen to make minor changes and deviations during this extension. These changes are extreme enough that this extension is part deterministic and part trial and error. They reach the target through a statistically systemic algorithm but with a certainty less than 100%. Axons that are extended from eyes to the brain have a 1% possibility of taking a wrong turn at optic chiasm, and therefore not reaching the brain or arriving at the wrong region of it. However, there are also signalization systems built in our brains that recognize and correct these errors. If axons cannot receive the correct signals from target neurons, they get degraded. And sometimes a neuron of the axon terminates itself. These observations clearly show that brain development does not take place by a molecular program that is predetermined down to the minutest details but rather through a flexible program open to changes and errors.

This flexible program is explained by materialistic philosophy as “chance,” which basically means being in the right place at the right time to encounter the right factors. The same program, in religious literature, is explained by factors known as fate, kismet, destiny, divine blessing, and grant. Aside from that, there are also certain uncontrollable activations and a genetic background in the brain that are involved before we start a conscious action. From this perspective, motifs generated by biological and genetic inclinations set the infrastructure for the freedom of decision making and self-determination. Since our thoughts, emotions, and acts are formed within the neurogenetic and neurochemical construct of the brain, the motif that is created by the background here generates inclinations for specific acts and behaviors. In other words, events that take place in our brain chemistry during the fetal period and early childhood years are significant determinants of human development. The human brain can function in a state with willpower and consciousness, but can also function automatically, without consciousness. Briefly, it is through our genes that the framework of what we can achieve, our reaction intervals and threshold values are determined, and the possibility of an act is indicated. But the boundaries of the final decision are determined via statistical possibilities as a result of a person’s interaction with their environment. Therefore the boundary is not determined in a mandatory fashion, but via external dynamics (like manners, beliefs, or moral nourishment).

Human willpower is our capacity and strength to make free decisions and selections under the effects of spiritual, genetic, and environmental frameworks (endophenotype). The decisions and selections cannot take place independently from the sources nourishing one’s metaphysical world, cultural circles, or from the impact of neurochemicals in the brain and our hormones. “God burdens no soul except within its capacity” (2:286) is a sign of mercy and compassion from the Qur’an, indicating that the field of action and boundaries of the human willpower are determined based on multiple factors and wise causes. Producing customized religious rulings according to one’s natural strengths and weaknesses is also a very meaningful legal action in Islamic law. It is, in a sense, an acknowledgement that everyone has trials and experiences that are different than others’.

Humans have responsibilities within defined, limited conditions, and they can only make decisions within those permissible intervals of conditions and the constraints of their natural dispositions. If we can analyze human actions in a model that looks into their dispositions, cultural environments, genetic inclinations, and spiritual and moral nourishment, then we can attain better results in the education and character development of human beings.

Each factor mentioned above affects the child’s sexual separation and differentiation to various degrees. Misbehaviors during sexual development may emerge as a result of a complex mosaic of biological, psychological, sociocultural factors. There is not a complete consensus around the main reasons for this, yet each researcher favors one factor in the light of their expertise and ideological choices. However, objective observations and research point out that the quality of relationship between the parents and children is very influential in this matter. The display of unhealthy sexual inclinations stems from a negative background where there is not enough parent-child relationships to help the child develop. In families of children with strange sexual behaviors, a suppressive, excessively controlling model of mother and a distant, aggressive model of a father who resorts to violence are often found to exist. That is why many problems with intimacy and sex that occur later in life can be viewed as a developmental ailment and a problem of insufficient parental communication rather than a mandatory genetic phenomenon.

Various problems can arise when healthy differentiation and separation do not take place during a child’s development. A child, in the beginning, is like a part of the mother. If differentiated by detachment from the mother, and from her compassion and care, a child struggles to develop a healthy sense of ego. Such a child becomes inclined to develop a personality that is dependent, passive, and lacking sufficient confidence.

Research clearly states that each child is born with different inclinations and threshold values that are determined genetically and hormonally for each of his or her possible characters and behaviors. These potential inclinations and threshold values can surface depending on internal and external stimuli and educational styles. Even though both genders carry hormones belonging to each other naturally, during development one steps forward upon expression of encoded gender genes. When it comes to displaying sexual abnormalities, everybody is, genetically speaking, a dry log or a wet log. A dry log can easily catch fire, a wet one does not. However, it is the responsibility of society and parents to provide a spark-free environment for the dry log. Spiritual and biological nourishment during the developmental process are found to be significantly influential in diseases and aging, in disorders of character development, and in anomalies in sexual behaviors. When proper measures are taken timely, via suitable environments and educational modes, the possible surfacing of behavioral pathologies may be prevented or reduced for children potentially at risk. Through correct guidance and education, the expression and regulation of genes can be altered and managed, controlling these naturally present inclinations.

Cezmi Aydin is a freelance writer in natural sciences.

References

• Alper, Joseph S. (1998). “Genes, free will, and criminal responsibility.” Soc. Sci. Med. Vol. 46, No. 12, pp. 1599 1611
• Meyer, Lia Midori Nascimento, Gilberto Cafezeiro Bomfim, Charbel Nino El-Hani. 2011. “How to Understand the Gene in the Twenty-First Century?” Sci & Educ. DOI 10.1007/s11191-011-9390-z
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• Richardson, Brian. 2011. “What’s wrong with me? Coming to terms with same sex attraction.” Nursing Children 24 and Young People. October 2011. Volume 23. Number 8. pp. 22-24.
• William J. Jenkins. 2010. “Can Anyone Tell Me Why I’m Gay? What Research Suggests Regarding The Origins of Sexual Orientation.” North American Journal of Psychology, 2010, Vol. 12, No. 2. pp. 279-296.
• Botz-Bornstein, Thorsten. 2010. “Genes, memes, and the Chinese concept of wen: toward a nature/culture model of genetics.” Philosophy East & West Vol. 60, No. 2. April 2010. University of Hawaii Press, pp. 167–186.