2018 Best Brightest Joe Kline, Ohio State (Fisher)

2018 Best Brightest: Joe Kline, Ohio State (Fisher) by: Jeff Schmitt on April 01, 2018 | 0 Comments Comments 687 Views April 1, 2018Joe KlineOhio State University (Fisher)An observant theorist with a mediocre billiards game.Fun fact about yourself: I am the proud owner of a Bonsai tree named Barry.Hometown: Louisville, KentuckyHigh School: Eastern High SchoolMajor: FinanceMinor: EconomicsFavorite Business Course: I have two: Macroeconomics and Organizational BehaviorExtracurricular Activities, Community Work and Leadership Roles During College:Co-founder RESÃÅ"ME — Career Readiness for Returning Citizens (incarcerated individuals)Suicide Hotline Volunteer — North Central Mental Health ServicesDirector of Corporate Relations and Innovation Committee — Delta Sigma Pi Professional Business FraternityFounder of the Five Years Committee — Delta Sigma Pi Professional Business FraternityMentor — College Mentors for KidsAmbassador — Fisher Col lege of BusinessMember — Fisher College of Business Honors CohortProject Lead — Buckeye Undergraduate Consulting ClubVice President — Romophos Class HonoraryMember — Business Honors Learning CommunityRecipient — Fisher College of Business Walter M. Rudin Outstanding Junior AwardRecipient — Fisher College of Business Pace Setters AwardRecipient — Max M. Fisher ScholarWhere have you interned during your college career? Lincoln Financial Advisors – Worthington, Ohio – Wealth Management InternDHL Supply Chain – Westerville, Ohio – Financial Analyst Intern Life Sciences and Health CareKPMG – Columbus, Ohio – Advisory InternWhere will you be working after graduation? I will be conducting a year of service with AmeriCorps to assist communities that are recovering from the opioid crisis.What did you enjoy most about your business school? Business students at Fisher are extremely inquisitive people wh o challenged me intellectually and made me see ideas and concepts from different perspectives.What is the biggest lesson you gained from studying business? Incentives are a powerful force that can easily backfire. When used properly, they can move people towards a common goal, but understanding how and why they work is essential to their appropriate utilization.â€Å"If I didn’t major in business, I would be majoring in or studying†¦ History – a vastly underappreciated major that can teach invaluable life lessons to those who take the time to study it.†What has surprised you most about majoring in business? The people who major in business. My perception going in was that these students were trying to make it big, and some were; but others were more interested in taking their skills and applying them to formidable causes, such as working for a non-profit.Who most influenced your decision to pursue business in college? My principles of business teacher in hi gh school, Mr. Morgan. He gave me the opportunity to run our student coffee shop, which sparked my interest in business.Which academic, extracurricular or personal achievement are you most proud of? Eight incredibly-talented friends and I created an organization to reduce recidivism rates in the Ohio community. It took an immense amount of time to design the curriculum and get into a correctional institution to teach returning citizens about career readiness. I am proud to say that I was a part of that team.If you were a dean for a day, what one thing would you change about the business school? There is nothing that I would change. I would take the initiative to meet as many students as possible. I am continually amazed by the backgrounds of some of the people I meet here at Ohio State and Fisher.Which classmate do you most admire? I cannot single out a specific person, as I have learned invaluable ideas and mannerisms from all of them. I can say that the idea of humility is heavily pronounced in those I admire most.Who would you most want to thank for your success? My peers and parents for constantly reminding me how invaluable my support system is — no matter who they may be.What would your theme song be? â€Å"This Girl† by The Kungs (it was my top song on my 2017 Spotify playlist)What are the top two items on your bucket list? Dramatically change someone’s life for the better and read â€Å"Infinite Jest†.Favorite book: Scar Tissue by Anthony KiedisFavorite movie: InterstellarFavorite vacation spot: Somewhere I can ski down a mountain.What are your hobbies? I enjoy skiing, playing pool with my roommates and reading.What made Joe such an invaluable addition to the Class of 2018?â€Å"Joe Kline has an unquenchable thirst for knowledge. He challenges the status quo by questioning why the default exists in the first place. Joe is a servant leader who gives back to his community and he mentors younger year students through constantl y giving his time to help others. His level of curiosity sets the benchmark for the 2018 class and it is contagious for all those who surround him.†Ty Shepfer Senior Lecturer Director, Honors Cohort Program Fisher College of BusinessDONT MISS: THE BEST BRIGHTEST BUSINESS MAJORS OF 2018 THE COMPLETE LIST Page 1 of 11

Vegetarian diets what are the advantages - Free Essay Example

Sample details Pages: 6 Words: 1941 Downloads: 8 Date added: 2019/07/29 Category Health Essay Level High school Tags: Vegetarian Essay Did you like this example? I have been a vegetarian my entire life, not only for my own health but for the health of the world around me. For years people have been questioning why I dont eat meat or trying to push me to change my diet to incorporate meat. This has caused me to question myself and my choices in the past, leading to research that has only further concreted my beliefs and conviction that a vegetarian or vegan diet is the healthiest for not only myself but for the earth I live on and the animals I coinhabit with. Don’t waste time! Our writers will create an original "Vegetarian diets: what are the advantages?" essay for you Create order I have many different reasons as to why I make such a dietary choice. Others in the past have used arguments to change my mind such as the taste and the fact that the human body needs meat when that is far from the case. I am a healthy, living example that humans can live easily without meat in their diet, and will explain some reasons why I and so many others have made the effort to be more dietarily conscious about what we consume. Not only do I abstain from meat for health reasons, contrary to what others may believe, but also do I do it for morality purposes and for the wellbeing and preservation of the very earth we live on. Vegetarianism is defined by the dictionary as, The practice of not eating meat or fish, especially for moral, religious, or health reasons, though there are actually multiple different levels or categories to vegetarianism. According to Medical News Today, Lacto-ovo-vegetarians avoid the flesh of all animals, both meat and fish when pescatarians eat fish but no meat. Lacto-vegetarians consume dairy products but no eggs but ovo-vegetarians consume eggs but no dairy. Vegans avoid all animal-based foods, including honey. Some people call themselves semi-vegetarian, but most vegetarian and vegan societies do not accept this term (Nordqvist). The form of vegetarianism can be determined by preference but often times is actually a reflection of why one made such a choice. For example, religion plays a large part for some in the choice to be vegetarian. India is home to a large part of the vegetarian community. According to EXPONet, A quarter of Indias populationHindus, Buddhists and Jainist sbelie[ve] in reincarnation and the practice of non-violence, and therefore follow a vegetarian diet. Jain monks are so compassionate towards all living beings, even the smallest of insects, they sweep them out of the way so as not to tread on them (Figus). A Krsna Conscious lifestyle is actually what originally inspired my mother to become a vegetarian, but is not the reason she or I continue to maintain such a diet. Religion may be a leading reason for many to make such a dietary choice, but the reason behind the religions dictation is the same as mine. We both hold a higher level of empathy or compassion for our fellow animals. Factory farming is a prime example of the opposite of what these monks and others believe. Many people might like to argue that the factory farming and slaughter of animals is not as immoral as some think, due to the fact that animals Dont have emotions, or Dont think. This, however, is far from the truth. Studies have shown animals to be capable of not only simple but complex emotions as well, on top of being very intelligent. Chickens, for example, being very social creatures, have been observed to have complex pecking orders and social status. Not only have I personally witnessed it, but theres documentation of chickens developing bonds with humans and other animals alike. This is particularly more likely if robbed of the adequate social time spent with fellow chickens and is a reflection of their need for social interaction. It does not stop with chickens, though, each animal has shown traits that, may be less advanced than that of a human, but still reflects the traits that we so often use to define us as being of higher intellect and subsequently of greater importance. This fact, then, standing alone, should be reason enough to reconsider the quality of treatment and mass slaughter of these animals, if their not being equals is the chosen argument for the justification of their mistreatment. Cows show empathy and complex emotions. Pigs are smarter than some dogs even, showing problem-solving skills and an innate curiosity. This means that contary to some beliefs, these animals are aware of and suffer from the conditions and lack of adequate treatment that they are forced to enure in factory farms. They are often mistreated, in their life and preparing for slaughter, and this mistreatment is way too commonly disregarded by the public. Cows, for example, when sent to the slaughterhouse, are often crammed into trailers with about 45 others, and sometimes do not always make it to their destination intact. This journey, which truly is the end of the line for these animals, is a traumatizing and miserable experience. Way too often the animals are sick or get injured during transportation. Imagine up to a 1,500-mile journey on a trailer, in 95-degree weather, packed body to body. Often times on this trip, the animals are not fed or watered. They are hungry and scared, often sick, forced to be crammed in a box with other animals, surrounded by urine and feces. Their cries for help go unanswered as they are brought away. Once they reach their destination, some are too sick or injured to leave, others are too scared. As reported by PETA, They are shocked with electric prods or dragged off with chains. Uncooperative animals are beaten, they have prods poked in their faces and up their rectums, says a former USDA inspector ( Cow Transport and Slaughter). The rest referred to in the industry as downers, are dragged by their legs on ropes and chains off the trailer. Sometimes, in freezing weather, the workers need to go so far as to pry the cows from the floor or walls, as they become stuck to it with frozen feces and urine. Once They have finished unloading, the cows are then shot in the head with a captive-bolt gun to stun them. But due to the speed of the procession and the lack of properly trained employees, the method often fails and leaves the animal still receptive to pain. This means that a cow can be fully awake and responsive when their neck is slit. Mooing in pain and fear, they sometimes live long enough to see all their legs cut off, as they bleed out before finally dying. Moving on from the ethical side of things, a vegetarian diet is not only good for the animals we coinhabit with, but for your own physical health as well. According to Medical News Today, A vegetarian diet has been found to reduce the risk of heart disease, obesity, hypertension, type 2 diabetes and some types of cancer, leading to a longer life expectancy (Nordqvist). Though the differences arent major in all cases, studies have shown that a plant based diet helps to avoid these complications from arising. According to the Harvard Health Blog, Vegetarians risk of developing diabetes was half that of nonvegetarians, even after taking BMI into account. The Harvard-based Womens Health Study found a similar correlation between eating red meat (especially processed meats, such as bacon and hot dogs) and diabetes risk, after adjusting for BMI, total calorie intake, and exercise(Harvard Health Publishing). The diet alone has been shown to lower body weight since the majority of the meat pr oduced in our factory farms is filled with steroids and other chemicals to cause the animals to grow larger, which when eaten and processed by our bodies has a secondhand effect on the human body as well. The third compelling argument some may present as a reason for following a vegetarian diet is the environmental aspect to all this. It is commonly known that methane, which is 21 times more potent when trapping heat than carbon dioxide, is released from cows. What is less commonly known, is that livestock produces two-thirds of the worlds ammonia emissions, which is one of the leading causes in acid rain. Thats only to name a few as livestock release over 100 other polluting gasses. Taking into consideration the fact that these animals make up 60 percent of the earths mammal biomass, their mass farming is costing us in more way than one. With such a massive amount of livestock covering this earth, their toll is not only what they emit, but also what they consume. As referenced in EXPOnet, According to a study by the WWF, to produce one kg of beef steak, it takes 15,500 liters of water and 70 percent of the worlds fresh water used to grow plants as fodder for livestock (Figus). Cutting down on that amount, even by a few percentages could make a great difference. It takes much more food and water to feed the animals farmed then it does to simply grow grains or other staples. For example, per 100 calories, wheat needs 55 liters of water. Rice and potatoes need 190 and 38 liters respectively (Koziol, 2017). This water waste is a matter that could be solved simply. It is not a need for meat, but a desire. Granted there are some cases where one would medically have a type of dependancy on meat, that is not the case for the general public. Even a reduction in the consumption of meat, if one did not want to or was unable to cut it out entirely, could make a dent in the mass amounts expended that go into the raisning and slaughtering of these animals. Being vegetarian, though having many benefits, naturally still has its negatives, as all things do. One of the most common concerns is a lack of sufficient vitamins. For example, from a medical standpoint, someone practicing a lacto-vegetarian, or a vegan diet might have a small amount of naturally consumed EPA and DHA. These fatty acids come from cold water fish and are omega 3 fats. As stated in an article by Harvard Health Publishing, Our bodies can convert ALA in plant foods to EPA and DHA, but not very efficiently. Vegans can get DHA from algae supplements, which increase blood levels of DHA as well as EPA (by a process called retroversion). DHA-fortified breakfast bars and soy milk are also available (Becoming a Vegetarian). These supplements as well as many others are available to the public if they prove to be necessary. But, many find that they actually have less to worry about then they thought, in terms of needing supplements. As a second example, many might fear an iron d eficiency, to state a common concern, but that is actually less common than some think. Though the iron in red meat is more easily absorbed than that which is found in fruits and vegetables, the difference is not very drastic, and can be easily compensated for with the taking of supplements or increased intake of iron-rich foods spinach, lentils, or even chocolate! Lacking in proper vitamins may be one of the most common concerns most face when considering a vegetarian diet, but with the supplements we have today, that concern can be easily overcome. (Closing paragraph of persuasion) Figus, Cinzia, et al. 375 Million Vegetarians Worldwide. All the Reasons for a Green Lifestyle. EXPONet, 27 Oct. 2014. 11-18-18 Harvard Health Publishing. Becoming a Vegetarian. Harvard Health Blog, Harvard Health Publishing, 2009, 11-18-24 Koziol, Michael. How Much Water Does Your Food Drink? Popular Science, 17 Mar. 2017, 11-25-2018 Nordqvist, Christian. Vegetarian Diet: Benefits, Risks, and Tips. Medical NewsToday, MediLexicon International, 10 Mar. 2017, 11-18-18 Cow Transport and Slaughter. PETA, PETA, 24 Dec. 2018

Converting Cubic Inches to Liters

This example problem demonstrates how to convert cubic inches to liters, using the real-life scenario of engine displacement, which is the combined swept displacement of all of the machines pistons in their cylinders. When someone describes the power of a car, that person might say that it has a 3.3-liter engine or some such example. Problem Many small car engines have an engine displacement of 151 cubic inches. What is this volume in liters? Working the Solution 1 inch 2.54 centimeters First, convert the measurements to cubic measurements. (1 inch)3 (2.54 cm)3 1 in3 16.387 cm3 Second, convert to cubic centimeters. Set up the conversion so that the desired unit will be canceled out. In this case, we want cubic centimeters to be the remaining unit. volume in cm3 (volume in in3) x (16.387 cm3/1 in3) volume in cm3 (151 x 16.387) cm3 volume in cm3 2,474.45 cm3 Third, convert to liters. 1 L 1,000 cm3 Set up the conversion so that the desired unit will be canceled out. In this case, we want liters to be the remaining unit. volume in L (volume in cm3) x (1 L/1,000 cm3) volume in L (2,474.45/1,000) L volume in L 2.474 L Answer A 151–cubic inch engine displaces 2.474 liters of space (or air).

Basic Music Theory Worksheets for Home Schooling

Medias Influence on Children Essay - 1324 Words

The powerful media is considered a leading influence in our society both directly and indirectly. Media is available and readily accessible today more easily than ever. Printed materials, television, sound recordings, internet, and radio all fall under the umbrella of the big bad – or seemingly bad word – media. Is media bad? How is it controlled? And where does this all stem from†¦? These are some of the major concerns parents are faced with in raising children in today’s times. Although most of our media appears to be superficial and meaningless fluff, violence and chit chat, it is also a source of education, humor and non-violent entertainment. Both salesmen and individuals wishing to promote various things have at some point made†¦show more content†¦A study was conducted on 3,155 children ages 2-18, in regard to the impact of media on society. The survey was done by The Kaiser Family Foundation, and independent national healthcare philanthropy , and the results appeared alarming. Children ages 8 and above, 65% have a bedroom TV and 21% have a bedroom computer. Of all kids, in all ages in our society 69% have a computer at home and 45% with internet access. One of the many results researchers were surprised to hear that of the children ages 8 and above, 61% live in homes without any rules regarding TV and internet usage. Many researchers and educators were alarmed with the extreme results and the percentage of time children spend watching television. They believe there is a connection between too much media consumption and violence or acting out among children. (Barbour, et al, 2008) (Clark Blackwell, 2002) In the discussions regarding the influences media presents to our society two important factors must be included. On factor, called media literacy was addressed by an educator, Renee Hobbs. Hobbs is quoted saying â€Å"Just because our students can use the media and technology doesn’t mean they are effective at critically analyzing and evaluating the messages they receive.† Hobbs continues to express her ideas, by saying children need to be taught the skills to ask important questions about the media they watch, see, listen to andShow MoreRelatedMedia’s Influence on Children and Adolescents Essay examples574 Words   |  3 Pagesis â€Å"born† in it. By this statement, it is implied that children today are much closer to technology and media than adults are, and so, are more likely to be affected by it. Perhaps, the highest impact on the physical, cognitive, and social-emotional development of children and adolescents is by media due to its ready availability through Smart phones, tablet PCs and other portable devices. 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Although, men are affectedRead MoreSkipping to Adulthood: Teenagers Today Essay779 Words   |  4 Pagesearlier than the generations before. Many teens have also been expected to make this step in life without the help of a parent or mature adult, because they are too busy with their own lives. The media has re placed parents’ jobs of teaching their children about life, and the media surrounds teens with mature themes which affect teenagers in a negative way. Many teenagers have lost a section of their lives by having to skip to adulthood where they are unprotected from many negative parts of this worldRead MoreEssay about The Media And Violence979 Words   |  4 Pages The debate regarding the medias relationship to violence in society has been a hot issue for most of the past century. From the beginning of the wide use of mass media, from films to radio to television, researchers have tried to explain any association or correlation between media effects and violence. 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One of these scars was left on Americans during a massacre in Littleton, Colorado leaving fifteen people dead including two shooters and twenty one injured. Many Americans wonder who and why anyone would do such massacres, especially on their own country. Although social media, video games, and television canRead MoreMass Media Essay1114 Words   |  5 Pagesis to provide news/information, education, and entertainment. With these purposes, comes the influence of all the information we are exposed to. Most might say that mass media has had a positive impact on society as it’s made communication and information easily accessible for everyone. However, what they’re not aware of is the negative influences it has brought to women’s body-image. Because of the media’s endless advertisements of what is consi dered â€Å"beautiful† or â€Å"perfect†, eating disorders and

Progressive Islamic Themes Free Essays

string(113) " outside the tradition Islamic realm, incorporating an inherently adaptable and inclusive format \(Husin 2012\)\." Abstract The impact of the Progressive Muslim movement has become a matter of substantial debate. This essay examines the methodology and tenants that put the Progressive movement at odds with the traditional establishment. The evidence presented in this essay illustrates the inclusive and adaptable nature of the Progressive movement which stands at odds with the conservative ranks. We will write a custom essay sample on Progressive Islamic Themes or any similar topic only for you Order Now This essay will be of value to any researcher examining the Islamic faith. 1 Introduction As the world continues to grow closer together, the Muslim faith has become a major influence around the globe. The Progressive interpretation of the Islamic religion is gaining ground as well as gathering a substantial amount of debate. This essay will assess the key methodological, theological and intellectual assumptions that the Progressive Muslims utilize as a basis for their lives. Beginning with a brief overview of the Progressive movement this essay will illustrate the currant scenario. Following this section with an examination of the evolving tenants of the approach will demonstrate how this view impacts the modern world. The combination of the first sections will create an illustration of the potential for the Progressive approach to the Muslim faith in the future. In the end, this essay will have examined past practice, modern interpretations and future potential for the Progressive movement of the Muslim faith with the stated goal of developing a better understanding of the approach. 2 Traditional and Progressive Islam There is an emerging trend in the Islamic world of an increasingly Progressive interpretation of traditional Holy aspects of the religion (Benard 2003). As the Islamic religion continues to spread, the traditional interpretation of the Qur’an has changed and increasingly brought into question. This is a departure from the strict adherence to the traditional and more conservative readings of the sacred religious passages (Ibid). As new cultures find value in Islam, their individual and unique understanding of these religious elements continues to grow, which in turn creates the Progressive, or liberal form of Islam. The modern generation has seen a division of interpretation as some factions call for Shari ’a in all facets of life, while others argue for the reinterpretation of long held passages in order to accommodate the needs of the new world (Ichwan 2013). These instances of change are characterized as movements within the larger religion as opposed to schisms (Benard 2003). Others characterize the emerging form of Progressive interpretation as entirely different sect that embodies a separate approach (Ichwan 2013). Yet, many of the elements that the tradition or conservative factions hold sacred are still revered within the evolving infrastructure. A stark difference in the form of interpretation exists between the traditional form of Islam and the Progressive method (Perez, Gue?ye and Yang 2005). The conservative tradition is typical of the literal interpretation of the religious text with heavy emphasis on the male dominated societal structure. In contrast, the Progressive Mus lim has begun to reinterpret the same passages of the Qur’an within the context of independent thought (Ibid). There emerging trend is to tie these works to the modern age rather than adhere to a political and social system that can seem unbalanced in limiting in several respects. Many scholars specify a difference in the liberal and Progressive factions within Islam (Safi 2013). The liberal form of Islam has existed for centuries, and the quest to adapt the faith to the modern times is not a new effort. However, Safi (2013) defines the key difference between the liberals and the Progressive trend as the concrete desire of the Progressive party to find a solution to societal issues that have a direct bearing on the quality of life in today’s world. A hallmark of the liberal Muslim lacks the base characteristic of fundamental transformation that the Progressive faction has been credited with (Ibid). Others contend that the Progressive branch of the Islamic faith is simply an extension of the liberal wing that has been active for generations (Perez et al 2005). The capacity to distinguish the two is only separated by dogma and the interpretation of method. The current Progressive Muslim is an advocate of a balanced and pluralistic society through a positive engagement with Islam (Safi 2013). This pillar is central as the drive to increase the perception of a sense of social justice is a cornerstone of the Muslim faith.With a vision to reach out to even the most entrenched culture, the Progressive Muslim tenants call for the recognition of religious and ethnic pluralism (Perez et al 2005). This inclusive nature is allowing the practice to be accepted in areas and cultures that have longed shunned any form of the Muslim tradition. Progressive Islam is a departure from the traditional, yet, includes many of the sacred elements favoured by the conservatives. 2.1 In Summary The traditional ranks of Islam commonly regard the reinterpretation of the Holy works as a mistake. Further, the movement to re-examine every element of the religion has sparked outrage in some instances. Yet, the increasingly inclusive nature of the Progressive Islamic traditions allows many new people to experience the faith every day. 3 Progressive Islam There are several social and political issues that the Progressive faction of Islam has sought to reconcile with the modern world (Yilmaz 2008). The sect has defined themselves as possessing humanist interests assisting the downtrodden. Safi (2013:2) describes the Progressive Muslim as being advocate for those that through no fault of their own, have found themselves in perpetual poverty, oppression, pollution and general marginalization. The Progressive Muslim sees an opportunity to open the doors to new cultures and followers by finding a solution to many of the troubling social issues of the era. The Muslim Progressive movement utilizes a very strong tradition of social justice that is at the heart of the Islam religion (Benard 2003). These traditions stem from the Qur’an and the hadith as well as several of the emerging Islamic scholars including Shari’ati (Ibid). A hallmark of these Progressive teachings is that the teacher employs sources from outside the tradition Islamic realm, incorporating an inherently adaptable and inclusive format (Husin 2012). You read "Progressive Islamic Themes" in category "Essay examples" Several of the external elements are drawn from Gustavo Gutierrez as well as humanism sources, which combine to call for ‘witnesses for God in Justice’ (Safi 2013:2). There is the perception of a shift away from the previous generations of Progressive Muslims in that there is a strong undercurrent of engagement in the movement. A central tenant of the Progressive movement is the need to reach out to those that have not traditionall y been a part of the Islamic tradition (Ma?rtensson, Bailey, Ringrose and Dyrendal 2011). Safi (2013) describes the Progressive Muslim as a person that holds the transformative interpretation of the Muslim Faith that says that every human, female or male, non-Muslim or Muslim, poor or rich has exactly the same value in the eyes of God. This is a departure from the once held view of separatism from the rest of the world that Islam once held. Further, the Progressive Muslim is expected to engage with the full range of material (Martensson et al 2011). No longer is any debate off limits or beyond the norm. This is a critical step in the drive to provide an inclusive infrastructure for the wider acceptance of the religion. Eshlkevari (2013) argues that the Progressive Muslim is marked by the need to experience the separate interpretations of Islam in order to fully understand the meanings of each unique practice. Eshlkevari (2013) illustrates the concept that the Progressive Muslim has the belief that it is time to translate the Islamic social teachings in such a manner that encompasses the needs of the modern generation. There is an emergence of a trend for the Progressive Muslim to actively reach out to their poor neighbors in an effort to provide sustenance as demonstrated by the Prophet. This argument is further cemented by the Progressive Muslim belief that the Muslim community cannot achieve true justice without recognizing that the female members of their culture have the same consideration as the male members (Eshlkevari 2013). This perception of building gender equality is a hallmark of the Progressive movement, the effort to balance and meet the needs of the entire population and not just a fraction of it. Many Progressive Muslims measure progression by the gender free implementation of justice within their society (Ibid). This effort adds to the methods capacity to attract such a wide range of adherents in the modern age. The Progressive Muslim associates women’s rights with basic human rights (Safi 2103). This is a fundamental shift away from the previous interpretations of the Islamic faith. A singular facet of the Progressive Muslim movement is the effort to seek out pluralism, inside and outside of the umma, or the Muslim religious community (M and Avilli 2003). It is the appreciation of the wider availability of knowledge and truth that allows the Progressive Muslim movement to grow beyond the traditional limitations. Further, the approach seeks to do more than simply engage with faiths and considerations not their own, there is a real need to fully experience true engagement that allows for the identification of both the similarities and the basic differences between the Muslim faith and others (Ibid). This effort to reach beyond the threshold of tolerance and enter into a true conversation that allows for growth is the criteria that the Progressive Muslim seeks to meet. Progressive Muslims are taking advantage of technology in order to not only communicate but share ideas and beliefs (Eshkevari 2013). This is direct integration of the basic tenants of the Islamic faith and the emerging opportunities of the modern era. Safi (2003) describes the basic and central tenants that connect the Progressive Muslim society together: A) A new approach to the old scriptures. There needs be a full reinterpretation of the traditional texts in an effort to fit them into modern life. B) There must an open acceptance of modern culture, including customs and common practices. The often rigid expression of the Islamic society should be reexamined in order to achieve the best result. C) The interpretation of the Holy works must be an individual experience, and not strictly regulated by those in power. D) The unique and individual sense of right and wrong must not only be developed but utilized in a day to day effort to make life better. E) Complete and unbiased gender equality must exist. This is a tenant that is necessary to fully address the social and cultural needs of the current generation. These principles have served to set the Progressive movement apart from the more traditional interpretation of the Islam tradition (Safi 2013).With each new interpretation of traditional scripture, the Progressive movement has a hallmark of inclusive, nonviolent action. 3.1 In summary The Progressive Muslim is marked by the clear preference for gender equality in all things. Indicative of this mind-set, the Progressive approach is also heralded by the inclusion of outside knowledge and wisdom into the traditionally closed debates. Further, this extension of equality reaches down into every element of Islamic life. Perhaps, the starkest shift away from the traditional Islam comes in the expectation of independent thought and evolution in the worship of God. No longer is it acceptable to simply and blindly follow a leader, the Progressive Muslim thinks and acts for themselves, in a just and open manner. 4 Future Potential Safi (2003) cites many areas of potential conflict over the course of the developing era for the Progressive Muslim movement. With the reinterpretation of the religious pillars of Islam, will be the resistance from the conservative members of the faith. Others see this as the natural evolution of Islam (Benard 2003). Many of the most prominent and influential authorities within the Muslim world speak to the need for the further development and evolution of the faith so as to address pressing common issues (Mandaville 2013).In order to fully realize the potential inherent in the Progressive Muslim movement, there must be a full acceptance of the path forward through the inclusion of all elements, genders and faiths. A primary area of concern as the Progressive movement goes forward will be the development of gender equality and the capacity to be judged without reference to gender by Islamic law (Benard 2003). Beginning by allowing women the basic human rights and ensuring that these are sustained will enable the Islamic outreach to impact a tremendous amount of females around the world. Further, this drive towards basic gender equality feeds into the Progressive components of ascribing human rights to all of humanity (M et al 2003). A critical element of the Progressive Muslim movement will rest on the capacity to not only enforce this pillar but recognize this within every culture. In many cases traditional bias and prejudice due to colour, sex or other element has driven a wedge in the effort to effectively reach out and communicate with new populations (Mandaville 2013). In line with this development of human rights, equality among the genders is the increase of rights for the women in general (Mandaville 2013). Progressive Muslims are increasingly at odds with the traditional interpretation of Islamic law in that it allows the male many privileges over the female. Further, this view holds that not only should women be allowed an active role in society, but the female should be active in politics and guiding the nations (Ibid). These are fundamental differences form the conservative Muslim that sees the women as being subject to the male in nearly every aspect. Moving from the realm of feminism into the politics, the view held by the common Progressive Muslim that religion should be separate from the faith is a stark departure from past actions and interpretations (Safi 2003). Traditional views have argued for the religious establishment having firm influence over the entire political establishment. Yet, this system can lead to the perception of c orruption and less tolerance of competing viewpoints (Benard 2003). Others see this as the surest way to safeguard the integrity of the judicial system (Mandaville 2003). In the drive to provide an inclusive setting the Islamic Progressive movement, must have the perception of honesty and integrity in all things. As these initial tenants indicate, the view of the Progressive Muslim on violence and the utilization of force to achieve goals are as a negative interpretation of Islam (Safi 2003). There is a determined effort in the developing movement to diminish not only the expectation of violence but the use of the tactic in any form. As this form of tolerance is added to their basic human rights efforts, the potential for the Progressive Muslim to not only reach out but connect with many nations continues to grow. 4.1 In summary The potential for the Progressive Muslim movement to connect to the world will continue to grow in relation to the capacity to be inclusive. With the presence of the pillars of gender equality, political Progressiveness and overall tolerance there is a real sense of movement and potential in the Islamic world. Alongside the drive to be inclusive the Progressive Muslim movement could reap equal reward as good intentions continue to build. 5 Conclusion This essay has assessed the key methodological, theological and intellectual assumptions that the Progressive Muslims utilize as a basis for their lives. The evidence presented has illustrated interesting aspects of the Progressive Muslim movement. With an overriding drive to be inclusive the emerging Islam is making a fundamental effort to reach out to populations around the world and bring them the tenants of faith. This general inclusiveness is built around a growing sense of equality of every person in every manner. The departure away from the traditional interpretations of the Holy works is leading to recognition of further value to be found in the ranks of the women around them. Accompanying the general openness of the Progressive Muslim, the departure away from the religious establishment having full control of the political establishment is building. This is a fact that serves to promote the tenant of equality, by creating a judicial system that does not recognize nor function on the premise of gender. This fundamental departure from tradition could be a turning point for many Islamic women and culture in general. With the turning away from violence and the embracing of the nonviolent, the Progressive Muslim is stepping away from the perception of fear and confrontation that has served to define Islam throughout modern memory. Much like any religion of note, Islam is in a constant state of evolution, lending the faith the depth and credibility to serve the modern age. With the growing recognition of equal value and potential regardless of gender, the Progressive Muslim movement marks a new chapter in the drive to bring the world together. In the end it will not be one movement or reinterpretation that serves to bind the world closer, but the acceptance and tolerance of each and every faith that illustrates how close we already are. 6. References Benard, C. 2003. Civil democratic Islam. Santa Monica, CA: RAND, National Security Research Division. Carrese, H. and Carrase, D. 2011. Islamic Renaissance: Liberalism and Democracy in Turkey. Eshkevari, H. Y., Mir-Hosseini, Z. and Tapper, R. 2006. Islam and democracy in Iran. London: I. B. Tauris. Gulen, F., Movement, G. and Roads, H. 2008. Beyond Post-Islamism: A Critical Analysis of the Turkish Islamism’s Transformation toward Fethullah G†ulen’s Stateless Cosmopolitan Islam. Haddad, Y. Y. 2011. Becoming American?. Waco, Tex.: Baylor University Press. Husin, A. 2013. Educating for Islamic Pluralism: Lessons from Indonesia. Islam and Civilisational Renewal (ICR), 1 (1). Ichwan, M. N. 2013. Alternatives to Shariatism: Progressive Muslim Intellectuals, Feminists, Queers and Sufis in Contemporary Aceh. Regime change, Democracy and Islam the case of Indonesia p. 137. M and Avilli, P. 2003. What does Progressive Islam look like?. ISIM Newsletter, 12 p. 34. Ma?rtensson, U., Bailey, J., Ringrose, P. and Dyrendal, A. 2011. Fundamentalism in the Modern World, Vol 1. I.B. Tauris. Perez, A. F., Gue?ye, S. P. and Yang, F. 2005. Civil society as democratic practice. Washington, D.C.: Council for Research in Values and Philosophy. Safi, O. 2003. Progressive Muslims. Oxford: Oneworld. Safi, O. 2003. What is Progressive Islam?. ISIM Newsletter, 13 p. 48. How to cite Progressive Islamic Themes, Essay examples

Progressive Islamic Themes Free Essays

string(113) " outside the tradition Islamic realm, incorporating an inherently adaptable and inclusive format \(Husin 2012\)\." Abstract The impact of the Progressive Muslim movement has become a matter of substantial debate. This essay examines the methodology and tenants that put the Progressive movement at odds with the traditional establishment. The evidence presented in this essay illustrates the inclusive and adaptable nature of the Progressive movement which stands at odds with the conservative ranks. We will write a custom essay sample on Progressive Islamic Themes or any similar topic only for you Order Now This essay will be of value to any researcher examining the Islamic faith. 1 Introduction As the world continues to grow closer together, the Muslim faith has become a major influence around the globe. The Progressive interpretation of the Islamic religion is gaining ground as well as gathering a substantial amount of debate. This essay will assess the key methodological, theological and intellectual assumptions that the Progressive Muslims utilize as a basis for their lives. Beginning with a brief overview of the Progressive movement this essay will illustrate the currant scenario. Following this section with an examination of the evolving tenants of the approach will demonstrate how this view impacts the modern world. The combination of the first sections will create an illustration of the potential for the Progressive approach to the Muslim faith in the future. In the end, this essay will have examined past practice, modern interpretations and future potential for the Progressive movement of the Muslim faith with the stated goal of developing a better understanding of the approach. 2 Traditional and Progressive Islam There is an emerging trend in the Islamic world of an increasingly Progressive interpretation of traditional Holy aspects of the religion (Benard 2003). As the Islamic religion continues to spread, the traditional interpretation of the Qur’an has changed and increasingly brought into question. This is a departure from the strict adherence to the traditional and more conservative readings of the sacred religious passages (Ibid). As new cultures find value in Islam, their individual and unique understanding of these religious elements continues to grow, which in turn creates the Progressive, or liberal form of Islam. The modern generation has seen a division of interpretation as some factions call for Shari ’a in all facets of life, while others argue for the reinterpretation of long held passages in order to accommodate the needs of the new world (Ichwan 2013). These instances of change are characterized as movements within the larger religion as opposed to schisms (Benard 2003). Others characterize the emerging form of Progressive interpretation as entirely different sect that embodies a separate approach (Ichwan 2013). Yet, many of the elements that the tradition or conservative factions hold sacred are still revered within the evolving infrastructure. A stark difference in the form of interpretation exists between the traditional form of Islam and the Progressive method (Perez, Gue?ye and Yang 2005). The conservative tradition is typical of the literal interpretation of the religious text with heavy emphasis on the male dominated societal structure. In contrast, the Progressive Mus lim has begun to reinterpret the same passages of the Qur’an within the context of independent thought (Ibid). There emerging trend is to tie these works to the modern age rather than adhere to a political and social system that can seem unbalanced in limiting in several respects. Many scholars specify a difference in the liberal and Progressive factions within Islam (Safi 2013). The liberal form of Islam has existed for centuries, and the quest to adapt the faith to the modern times is not a new effort. However, Safi (2013) defines the key difference between the liberals and the Progressive trend as the concrete desire of the Progressive party to find a solution to societal issues that have a direct bearing on the quality of life in today’s world. A hallmark of the liberal Muslim lacks the base characteristic of fundamental transformation that the Progressive faction has been credited with (Ibid). Others contend that the Progressive branch of the Islamic faith is simply an extension of the liberal wing that has been active for generations (Perez et al 2005). The capacity to distinguish the two is only separated by dogma and the interpretation of method. The current Progressive Muslim is an advocate of a balanced and pluralistic society through a positive engagement with Islam (Safi 2013). This pillar is central as the drive to increase the perception of a sense of social justice is a cornerstone of the Muslim faith.With a vision to reach out to even the most entrenched culture, the Progressive Muslim tenants call for the recognition of religious and ethnic pluralism (Perez et al 2005). This inclusive nature is allowing the practice to be accepted in areas and cultures that have longed shunned any form of the Muslim tradition. Progressive Islam is a departure from the traditional, yet, includes many of the sacred elements favoured by the conservatives. 2.1 In Summary The traditional ranks of Islam commonly regard the reinterpretation of the Holy works as a mistake. Further, the movement to re-examine every element of the religion has sparked outrage in some instances. Yet, the increasingly inclusive nature of the Progressive Islamic traditions allows many new people to experience the faith every day. 3 Progressive Islam There are several social and political issues that the Progressive faction of Islam has sought to reconcile with the modern world (Yilmaz 2008). The sect has defined themselves as possessing humanist interests assisting the downtrodden. Safi (2013:2) describes the Progressive Muslim as being advocate for those that through no fault of their own, have found themselves in perpetual poverty, oppression, pollution and general marginalization. The Progressive Muslim sees an opportunity to open the doors to new cultures and followers by finding a solution to many of the troubling social issues of the era. The Muslim Progressive movement utilizes a very strong tradition of social justice that is at the heart of the Islam religion (Benard 2003). These traditions stem from the Qur’an and the hadith as well as several of the emerging Islamic scholars including Shari’ati (Ibid). A hallmark of these Progressive teachings is that the teacher employs sources from outside the tradition Islamic realm, incorporating an inherently adaptable and inclusive format (Husin 2012). You read "Progressive Islamic Themes" in category "Essay examples" Several of the external elements are drawn from Gustavo Gutierrez as well as humanism sources, which combine to call for ‘witnesses for God in Justice’ (Safi 2013:2). There is the perception of a shift away from the previous generations of Progressive Muslims in that there is a strong undercurrent of engagement in the movement. A central tenant of the Progressive movement is the need to reach out to those that have not traditionall y been a part of the Islamic tradition (Ma?rtensson, Bailey, Ringrose and Dyrendal 2011). Safi (2013) describes the Progressive Muslim as a person that holds the transformative interpretation of the Muslim Faith that says that every human, female or male, non-Muslim or Muslim, poor or rich has exactly the same value in the eyes of God. This is a departure from the once held view of separatism from the rest of the world that Islam once held. Further, the Progressive Muslim is expected to engage with the full range of material (Martensson et al 2011). No longer is any debate off limits or beyond the norm. This is a critical step in the drive to provide an inclusive infrastructure for the wider acceptance of the religion. Eshlkevari (2013) argues that the Progressive Muslim is marked by the need to experience the separate interpretations of Islam in order to fully understand the meanings of each unique practice. Eshlkevari (2013) illustrates the concept that the Progressive Muslim has the belief that it is time to translate the Islamic social teachings in such a manner that encompasses the needs of the modern generation. There is an emergence of a trend for the Progressive Muslim to actively reach out to their poor neighbors in an effort to provide sustenance as demonstrated by the Prophet. This argument is further cemented by the Progressive Muslim belief that the Muslim community cannot achieve true justice without recognizing that the female members of their culture have the same consideration as the male members (Eshlkevari 2013). This perception of building gender equality is a hallmark of the Progressive movement, the effort to balance and meet the needs of the entire population and not just a fraction of it. Many Progressive Muslims measure progression by the gender free implementation of justice within their society (Ibid). This effort adds to the methods capacity to attract such a wide range of adherents in the modern age. The Progressive Muslim associates women’s rights with basic human rights (Safi 2103). This is a fundamental shift away from the previous interpretations of the Islamic faith. A singular facet of the Progressive Muslim movement is the effort to seek out pluralism, inside and outside of the umma, or the Muslim religious community (M and Avilli 2003). It is the appreciation of the wider availability of knowledge and truth that allows the Progressive Muslim movement to grow beyond the traditional limitations. Further, the approach seeks to do more than simply engage with faiths and considerations not their own, there is a real need to fully experience true engagement that allows for the identification of both the similarities and the basic differences between the Muslim faith and others (Ibid). This effort to reach beyond the threshold of tolerance and enter into a true conversation that allows for growth is the criteria that the Progressive Muslim seeks to meet. Progressive Muslims are taking advantage of technology in order to not only communicate but share ideas and beliefs (Eshkevari 2013). This is direct integration of the basic tenants of the Islamic faith and the emerging opportunities of the modern era. Safi (2003) describes the basic and central tenants that connect the Progressive Muslim society together: A) A new approach to the old scriptures. There needs be a full reinterpretation of the traditional texts in an effort to fit them into modern life. B) There must an open acceptance of modern culture, including customs and common practices. The often rigid expression of the Islamic society should be reexamined in order to achieve the best result. C) The interpretation of the Holy works must be an individual experience, and not strictly regulated by those in power. D) The unique and individual sense of right and wrong must not only be developed but utilized in a day to day effort to make life better. E) Complete and unbiased gender equality must exist. This is a tenant that is necessary to fully address the social and cultural needs of the current generation. These principles have served to set the Progressive movement apart from the more traditional interpretation of the Islam tradition (Safi 2013).With each new interpretation of traditional scripture, the Progressive movement has a hallmark of inclusive, nonviolent action. 3.1 In summary The Progressive Muslim is marked by the clear preference for gender equality in all things. Indicative of this mind-set, the Progressive approach is also heralded by the inclusion of outside knowledge and wisdom into the traditionally closed debates. Further, this extension of equality reaches down into every element of Islamic life. Perhaps, the starkest shift away from the traditional Islam comes in the expectation of independent thought and evolution in the worship of God. No longer is it acceptable to simply and blindly follow a leader, the Progressive Muslim thinks and acts for themselves, in a just and open manner. 4 Future Potential Safi (2003) cites many areas of potential conflict over the course of the developing era for the Progressive Muslim movement. With the reinterpretation of the religious pillars of Islam, will be the resistance from the conservative members of the faith. Others see this as the natural evolution of Islam (Benard 2003). Many of the most prominent and influential authorities within the Muslim world speak to the need for the further development and evolution of the faith so as to address pressing common issues (Mandaville 2013).In order to fully realize the potential inherent in the Progressive Muslim movement, there must be a full acceptance of the path forward through the inclusion of all elements, genders and faiths. A primary area of concern as the Progressive movement goes forward will be the development of gender equality and the capacity to be judged without reference to gender by Islamic law (Benard 2003). Beginning by allowing women the basic human rights and ensuring that these are sustained will enable the Islamic outreach to impact a tremendous amount of females around the world. Further, this drive towards basic gender equality feeds into the Progressive components of ascribing human rights to all of humanity (M et al 2003). A critical element of the Progressive Muslim movement will rest on the capacity to not only enforce this pillar but recognize this within every culture. In many cases traditional bias and prejudice due to colour, sex or other element has driven a wedge in the effort to effectively reach out and communicate with new populations (Mandaville 2013). In line with this development of human rights, equality among the genders is the increase of rights for the women in general (Mandaville 2013). Progressive Muslims are increasingly at odds with the traditional interpretation of Islamic law in that it allows the male many privileges over the female. Further, this view holds that not only should women be allowed an active role in society, but the female should be active in politics and guiding the nations (Ibid). These are fundamental differences form the conservative Muslim that sees the women as being subject to the male in nearly every aspect. Moving from the realm of feminism into the politics, the view held by the common Progressive Muslim that religion should be separate from the faith is a stark departure from past actions and interpretations (Safi 2003). Traditional views have argued for the religious establishment having firm influence over the entire political establishment. Yet, this system can lead to the perception of c orruption and less tolerance of competing viewpoints (Benard 2003). Others see this as the surest way to safeguard the integrity of the judicial system (Mandaville 2003). In the drive to provide an inclusive setting the Islamic Progressive movement, must have the perception of honesty and integrity in all things. As these initial tenants indicate, the view of the Progressive Muslim on violence and the utilization of force to achieve goals are as a negative interpretation of Islam (Safi 2003). There is a determined effort in the developing movement to diminish not only the expectation of violence but the use of the tactic in any form. As this form of tolerance is added to their basic human rights efforts, the potential for the Progressive Muslim to not only reach out but connect with many nations continues to grow. 4.1 In summary The potential for the Progressive Muslim movement to connect to the world will continue to grow in relation to the capacity to be inclusive. With the presence of the pillars of gender equality, political Progressiveness and overall tolerance there is a real sense of movement and potential in the Islamic world. Alongside the drive to be inclusive the Progressive Muslim movement could reap equal reward as good intentions continue to build. 5 Conclusion This essay has assessed the key methodological, theological and intellectual assumptions that the Progressive Muslims utilize as a basis for their lives. The evidence presented has illustrated interesting aspects of the Progressive Muslim movement. With an overriding drive to be inclusive the emerging Islam is making a fundamental effort to reach out to populations around the world and bring them the tenants of faith. This general inclusiveness is built around a growing sense of equality of every person in every manner. The departure away from the traditional interpretations of the Holy works is leading to recognition of further value to be found in the ranks of the women around them. Accompanying the general openness of the Progressive Muslim, the departure away from the religious establishment having full control of the political establishment is building. This is a fact that serves to promote the tenant of equality, by creating a judicial system that does not recognize nor function on the premise of gender. This fundamental departure from tradition could be a turning point for many Islamic women and culture in general. With the turning away from violence and the embracing of the nonviolent, the Progressive Muslim is stepping away from the perception of fear and confrontation that has served to define Islam throughout modern memory. Much like any religion of note, Islam is in a constant state of evolution, lending the faith the depth and credibility to serve the modern age. With the growing recognition of equal value and potential regardless of gender, the Progressive Muslim movement marks a new chapter in the drive to bring the world together. In the end it will not be one movement or reinterpretation that serves to bind the world closer, but the acceptance and tolerance of each and every faith that illustrates how close we already are. 6. References Benard, C. 2003. Civil democratic Islam. Santa Monica, CA: RAND, National Security Research Division. Carrese, H. and Carrase, D. 2011. Islamic Renaissance: Liberalism and Democracy in Turkey. Eshkevari, H. Y., Mir-Hosseini, Z. and Tapper, R. 2006. Islam and democracy in Iran. London: I. B. Tauris. Gulen, F., Movement, G. and Roads, H. 2008. Beyond Post-Islamism: A Critical Analysis of the Turkish Islamism’s Transformation toward Fethullah G†ulen’s Stateless Cosmopolitan Islam. Haddad, Y. Y. 2011. Becoming American?. Waco, Tex.: Baylor University Press. Husin, A. 2013. Educating for Islamic Pluralism: Lessons from Indonesia. Islam and Civilisational Renewal (ICR), 1 (1). Ichwan, M. N. 2013. Alternatives to Shariatism: Progressive Muslim Intellectuals, Feminists, Queers and Sufis in Contemporary Aceh. Regime change, Democracy and Islam the case of Indonesia p. 137. M and Avilli, P. 2003. What does Progressive Islam look like?. ISIM Newsletter, 12 p. 34. Ma?rtensson, U., Bailey, J., Ringrose, P. and Dyrendal, A. 2011. Fundamentalism in the Modern World, Vol 1. I.B. Tauris. Perez, A. F., Gue?ye, S. P. and Yang, F. 2005. Civil society as democratic practice. Washington, D.C.: Council for Research in Values and Philosophy. Safi, O. 2003. Progressive Muslims. Oxford: Oneworld. Safi, O. 2003. What is Progressive Islam?. ISIM Newsletter, 13 p. 48. How to cite Progressive Islamic Themes, Essay examples