The Structure of the Kidney: Causes of Kidney Disease

The Structure of the Kidney: Causes of Kidney Disease The structure of the kidney The kidney is surrounded by the renal capsule and split into 3 sections, the medulla, the cortex and then the renal pelvis. Each kidney is supplied with oxygenated blood, by the renal artery and removes deoxygenated blood via the renal vein. Once the kidneys carry out their filtration mechanism, they empty their waste product, down the ureter. The nephron is the functional unit of the kidney and over a million of these are found within each kidney allowing it to carry out its function. Notice how it spans across the different kidney sections. (i) The juxtaglomerular apparatus is the main filtration of blood occurs in nephrons and this is where the glomerulus and Bowmans capsule interact. (ii) The mesengial cells are found closely associated with the filtration part of the juxtaglomerular apparatus and their position links with their role in causing inflammation in glomeruli. (iii) The Podocytes are also found near glomerular capillaries and these may fuse together and influence the filtration of the glomerulus, causing Hodgkins disease. This disease is a type of swelling due to the diversion of accumulating products, which are not filtered and so deposited to other parts of the body. Glomerulonephritis (GN) is a type of kidney disease; where by filtration of the blood is disrupted. It is mainly associated with the glomeruli in the kidneys, becoming inflamed (NHS Choices 2009) and there can be different types of the disease which may be proliferative or non-proliferative. The main cause of the disease is not precisely known but, there are many possible explanations. The most common explanation for proliferative GN is due to an immune system response, where inflammatory cells like platelets or macrophages become trapped in the glomeruli (Couser 1999). Here they circulate and accumulate, initiating a mechanism that leads to inflammation of the glomeruli (Couser 1999). This is the mechanism for the most common form of proliferative GN, known as Immunoglobulin A (IgA) nephropathy (DAmico 1987). This is when IgA proteins, which fight infections, build up within the glomeruli and therefore inflammation (Geeky Medics 2010). Another immune system response involves antibodies interacting with antigens, formed by the glomerular basement membrane, which can also trigger inflammation (Watson and Royle 1987). Another possible explanation for proliferative GN is infection-related, following invasion by bacteria of the Streptoccoci strain (Ryan and Ray 2004), which targets the skin or pharyngeal tissue (Watson and Royle 1987). This results in post-infectious GN which can also be associated with other infections like bacterial endocarditis or HIV (Mayo Clinic 2009). In addition, it is also suggested that vasculitic disorders, like Wegeners Granulomatosis can result in crescentic GN (Geeky Medics 2010) (Figure 4). Crescentic GM In Wegeners Granulomatosis, blood vessels become inflamed, having an effect on the filtration rate of the glomerulus and leads to the formation of crescent shaped scars. Non-proliferative GN can be idiopathic, such as membranous GN, or may just simply be genetically linked like focal segmental GN (Geeky Medics 2010). When looking at GN (mainly proliferative) we need to also consider the mesengial cells (Figure 3, ii). GN can be recognised by an increase in the number of mesengial cells and their intracellular contents (Churg 2006). They rapidly multiply, increasing the thickness of this layer and press against the glomerular capillaries (Churg 2006) (Figure 5). Histology of proliferative GN As the mesengial cells multiply, they increase in number and compress against the glomerular capillary and contribute towards the glomerulus increasing in circumference. Taken from (Churg 2006). In some cases, the mesengial cells may even invade the glomerular capillaries and sit in between the filtration part of the nephron, made up of endothelial cells and the basement membrane (Figure 6) (Churg 2006). Hence, the basement membrane appears split, disrupting renal filtration and therefore resulting in a certain type of GN, known as membranoproliferative GN (Hope et al. 1993). A Normal Glomerular Capillary Proliferation of the mesengial cells leads to invasion between the epithelial cells and the basement membrane, disrupting glomerular filtration and leading to GN. Taken from www.uncnephropathology.org/jennette/ch1.htm The glomerular capillaries are also where proteins from the immune system may be trapped between the basement membrane and the epithelial cells, which accumulate and form humps in the glomerular capillary walls (Churg 2006), resulting in membranous GN (Hope et al. 1993). Specifically in crescentic GN, which is infection related, there is an increase in epithelial cells which compress the glomerulus and causes scars, described as crescent shaped (Malvinder 2008) (Figure 4). However there can be milder forms of GN, with the most common being minimal change GN, caused by the fusion of podocytes (Hope et al. 1993) (Figure 3, iii). When looking at post-infectious GN, we find that it is normally the group A beta-haemolytic streptococcus bacteria which causes infection (Watson and Royle 1987) and brings about acute post-streptococcal GN (APSGN) (Duvuru 2010). The activity of this bacterium is thought to be associated with the accumulation of streptococcal antigens, binding to the immune antibodies, which are then deposited on the glomerulus basement membrane (Field et al. 2010) (Figure 7). APSGN (Arrows show where the antigen-antibody complexes have been deposited.) As the antigen is bound to the antibodies, it prevents the antibodies from inflicting a defence mechanism and leads to modification of the glomerular basement membrane (Field et al. 2010). There are many signs and symptoms associated with GN, which can vary between the different forms of GN, but there are common symptoms that are found in all types. As the glomeruli are obstructed, filtration is reduced and allows for blood to leak into the tubules and therefore this blood passes out into the urine (Watson and Royle 1987). The urine may also be described as cloudy and this is due to proteinuria. This is when excess serum proteins are passed out, in the urine (Nordqvist 2009) due to the impaired filtration mechanism (Field et al. 2010) . This excess serum may also be linked with symptoms of nausea and vomiting, which are also associated with GN (Unanue 2011). The urine may also be described as, haematuria, where red blood cells are lost, triggering anaemia in GN sufferers (Watson and Royle 1987). Another common symptom is swelling, as there is a diversion of accumulating products, which are not filter, to other parts of the body (Hicks 2009). Symptoms related to respira tory problems such, a sore throat or skin rash would be more significant in post-infectious GN due to streptococci bacteria infecting the pharyngeal tissue and the skin (Feldon et al. 2010). Another common symptom is hypertension, caused by salt and water preservation and therefore activation of the renin-angiotensin system (Field et al. 2010) (Figure 8). The Renin-angiotensin (aldosterone) system (RAS) As there is an accumulation of water and salt, the circulating volume also increases and activates RAS. RAS then vasoconstricts blood vessels, causing an increase in blood pressure, which is a symptom of GN. Diagnosis of GN, tends to be via Urinalysis, in order to find the presence of blood and proteins in the urine (Haggerty 2002). Also a blood test can be taken and if there is an accumulation of waste products, such as creatinine or urea-nitrogen then this can indicate GN (Haggerty 2002). The blood can also be checked for anti-streptolysin titre, due to reactions by streptococci bacteria and another indication of GN (Brunner and Suddarth 1990). Otherwise a much simpler swab of the throat could be used to detect the streptococcal infection, which is used widespread (Hicks 2009). A final diagnostic evaluation is by carrying out a renal biopsy in order to view the inflamed glomeruli and accumulation of cells surrounding the glomerular capillaries (Brunner and Suddarth 1990).These tend to be the most common diagnostic procedures but investigations can be made by means of other methods, like in radiology, where a renal ultrasound is used (Hope et al. 1993). Treatments on GN sufferers can range and depends on the type of GN that they suffer from, but the main aim of treatment is to promote kidney function and reduce symptoms of GN (Hicks 2009). By simply getting plenty of rest, until the urine becomes clear and levels of nitrogenous waste products regularize, can encourage the regain of renal function and a reduction of the other symptoms associated with GN (Hope et al. 1993). Another treatment used is by regulating the diet and fluids of the GN sufferer, for example, by placing restrictions on dietary proteins and compensating for fluid loses by drinking plenty of fluids (Hope et al. 1993). It has been predicted that drugs which block the Angiotensin II receptors or ACE inhibitors may be a form of treatment, for reducing the effects of GN, but this is still being investigated (McMillan 2010). As there are different forms of the disease, different drugs may be used to treat each form, for example in GN caused by immune response, corticos teroids or immunosuppressant may be used, but this is not a definite treatment for GN (McMillan 2010). Treatment of vasculitic disorders like Wegeners granulomatosis, can be a form of treatment, which found that plasma exchange can be used to minimise the effects of immune antibodies which lead to the development of GN (Casian 2011). Current novel methods being researched, investigate pathological mechanisms of GN, to possibly produce a drug to reverse this mechanism. One interesting study identified that the voltage-gated potassium channel, Kv1.3 was found in the glomeruli and tubules of rats, with GN (Hyodo et al. 2010).They suggest that Kv1.3 targets and restrain memory T cells, which act like an immune response by recognising foreign bodies (Hyodo et al. 2010). After using a Kv1.3 blocker drug, they found that the rats produced less proteinuria and their glomeruli had less scarring (Hyodo et al. 2010). The study concluded that this Kv1.3 could be the cause of GN and could be a useful finding to potentiate a cure for GN in humans, which is still being investigated (Hyodo et al. 2010). Another study suggested that kidney disease may be linked with bone morphogenetic proteins (BMPs), which are growth factors that are important in the regulation on kidney function (Suh et al. 2011). As they interact with binding sites found in the epithelial cells, this study investigated whether polymorphism of the gene for BMP, may play a role in GN (Suh et al. 2011). The study concluded that mutations in this gene may cause children to become susceptible to IgA nephropathy, which is currently being investigated and could mean a possible treatment mechanism (Suh et al. 2011). One other study investigated the presence of myleoperoxidase-associated anti-neutrophil cytoplasmic antibody (MPO-ANCA) and anti-glomerular basement antibodies (anti-GBM Ab) as a possible cause of the crescent shaped scars in rapid progressive GN (RPGM), but this is also still being investigated (Nakabayashi et al. 2011). To conclude GM, is a diverse renal disease, which can be acute or chronic in terms of its causes and consequences. The disease is still being thoroughly investigated today as no definite treatment has been found. Word count 1.498

Christian Ethics Essay

Christian Ethics: Contemporary Issues & Options, Second Edition by Norman L. Geisler In this thorough update of a classic textbook, noted Christian thinker Norman Geisler evaluates contemporary ethical options (such as antinomianism, situation ethics, and legalism) and pressing issues of the day (such as euthanasia, homosexuality, and divorce) from a biblical perspective. The second edition is significantly expanded and updated, with new material and charts throughout the book. There are new chapters on animal rights, sexual ethics, and the biblical basis for ethical decisions, as well as four new appendixes addressing drugs, gambling, pornography, and birth control. The author has significantly updated his discussion of abortion, biomedical ethics, war, and ecology and has expanded the selected readings, bibliography, and glossary. Christian ethics is well summarized by Colossians 3:1-6: â€Å"Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things. When Christ, who is your life, appears, then you also will appear with him in glory. Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. Because of these, the wrath of God is coming. † When we say that the Christian believes that God exists, we mean something significantly different from what many modern people mean when they make that statement. The Christian believes in a God who is really there, a God who exists as an objective reality — not simply one who exists as a mere postulate. A postulate is something that is assumed to be true even when there is no proof that it is true; it is simply something assumed as a basis for reasoning. Modern theology, for instance, often tells man that God cannot be proved, that He must be accepted purely on faith, and it therefore reduces God to nothing more than a postulate. The Christian’s faith in God, however, unlike the faith of modern man, is a rational faith. When modern man says that he believes in God and yet says that God cannot be proved, he is accepting the idea of God as a faith-assumption. He has no rational basis for his belief in God, but he merely chooses to assume, against all the evidence, that God is. The Christian’s faith is instead grounded in reality. He believes in God, not because he chooses to believe in Him on the basis of a faith-assumption, but because he knows God is really there; the evidences for His existence are overwhelming. While more than just a list of â€Å"do’s† and â€Å"don’ts,† the Bible does give us detailed instructions on how we should live. The Bible is all we need to know about how to live the Christian life. However, the Bible does not explicitly cover every situation we will face in our lives. How then is it sufficient for the all the ethical dilemmas we face? That is where Christian ethics comes in. Science defines ethics as â€Å"a set of moral principles, the study of morality.† Therefore, Christian ethics would be the principles derived from the Christian faith by which we act. While God’s Word may not cover every situation we face throughout our lives, its principles give us the standards by which we must conduct ourselves in those situations where there are no explicit instructions. The term â€Å"Christian ethics,† as I shall use it, means a systematic study of the way of life exemplified and taught by Jesus, applied to the manifold problems and decisions of human existence. It therefore finds its base in the last of these frames of reference, and in the other five only as they are consistent with the sixth and exist as applications or implications of the moral insights of Jesus. This is not to claim that we have a perfect record of the life and teachings of Jesus, for historical scholarship has made it clear that the records we have in the Gospels reflect not only what Jesus was and did and said, but also what the early Church believed about him. Still less is it to claim that any fallible human mind can enter so fully into the divine-human consciousness of Jesus as to say without error what his judgment would be in every concrete case of contemporary decision, It is only to affirm that we have an adequate, a dependable, and an indispensable guide to Christian action in what we know of Jesus and in what through him we know of God. No other guide, however important and useful, is either adequate, or so dependable, or so indispensable. The Bible does not say anything explicitly about the use of illegal drugs,  yet based on the principles we learn through Scripture; we can know that it is wrong. For one thing, the Bible tells us (1 Corinthians 6:19-20) that the body is a temple of the Holy Spirit and that we should honor God with it Knowing what drugs do to our bodies—the harm they cause to various organs—we know that by using them we would be destroying the temple of the Holy Spirit. That is certainly not honoring to God. The Bible also tells us that we are to follow the authorities that God Himself has put into place (Romans 13:1). Given the illegal nature of the drugs, by using them we are not submitting to the authorities but are rebelling against them. Does this mean if illegal drugs were legalized it would be ok? Not without violating the first principle. By using the principles we find in Scripture, Christians can determine the ethical course for any given situation. In some cases it will be simple, like the rules for Christian living we find in Colossians, chapter 3. In other cases, however, we need to do a little digging. The best way to do that is to pray over God’s Word. The Holy Spirit indwells every believer, and part of His role is teaching us how to live: â€Å"But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you† (John 14:26) â€Å"As for you, the anointing you received from him remains in you, and you do not need anyone to teach you. But as his anointing teaches you about all things and as that anointing is real, not counterfeit—just as it has taught you, remain in him† (1 John 2:27) So, when we pray over Scripture, the Spirit will guide us and teach us. He will show us the principles we need to stand on for any given situation. While God’s Word does not cover every situation we will face in our lives, it is all sufficient for living a Christian life. For most things, we can simply see what the Bible says and follow the proper course based on that. In ethical questions where Scripture does not give explicit instructions, we need to look for principles that can be applied to the situation. We must pray over His Word, and open ourselves to His Spirit. The Spirit will teach us and guide us through the Bible to find the principles on which we need to stand so we may live as a Christian should. Ethics is the study of good and evil, right and wrong. Biblical Christian ethics is inseparable from theology because it is grounded in the character of God. The task of Christian ethics, then, is to determine what conforms to God’s character and what does not. Francis Schaeffer explains the uniqueness of Christian ethics: â€Å"One of the distinctions of the Judeo-Christian God is that not all things are the same to Him. That at first may sound rather trivial, but in reality it is one of the most profound things one can say about the Judeo–Christian God. He exists; He has a character; and not all things are the same to Him. Some things conform to His character, and some are opposed to His character. † Muslims believe that moral norms are arbitrary, a product of God’s decree, and therefore can change as God chooses. Marxists and Secular Humanists rely almost exclusively on their economic or naturalistic philosophy to determine ethics. Postmodernists argue for a morality based on shared â€Å"community† values and Cosmic Humanists assume that everyone acts morally by following inner truth determined on an individual basis. Christians, on the other hand, believe that moral norms come from God’s nature or essence. Rather than believing in some passing fancy bound to society’s ever-changing whims, as Christians we are committed to a specific moral order revealed to us through both general and special revelation. ?We know that God’s ethical order is the only true source of morality, and, in fact, the only possible morality, there can be no other. â€Å"The human mind,† says C. S. Lewis, â€Å"has no more power of inventing a new value than of imagining a new primary color, or, indeed, of creating a new sun and a new sky for it to move in.† For the Christian, the moral order is as real as the physical order—some would say even more real. The Apostle Paul says the physical order is temporary, but the order â€Å"not seen† is eternal (2 Corinthians 4:18). This eternal moral order is a reflection of the character and nature of God Himself. Christian ethics, in one sense, is simply an expansion of a moral order that is generally revealed to everyone. Despite some disagreement regarding the morality of specific actions, Calvin D. Linton comments on the consistency of the moral code within all people everywhere: â€Å" .  . . [T]here is a basic pattern of similarity among [ethical codes]. Such things as murder, lying, adultery, cowardice are, for example, almost always condemned. The universality of the ethical sense itself (the ‘oughtness’ of conduct), and the similarities within the codes of diverse cultures indicate a common moral heritage for all mankind which materialism or naturalism cannot explain. †3 We may define this common moral heritage as anything from an attitude to a conscience, but however we define it, we are aware that some moral absolutes do exist outside ourselves. According to this universal moral code, whenever we pass judgment we are relying upon a yardstick that measures actions against an absolute set of standards. Without a standard, justice could not exist; without an ethical absolute, morality could not exist. This objective, absolute standard is apparent throughout humanity’s attitudes toward morality. According to a secular philosophy, we should treat all morals as relative—but in practice, even secular society treats some abstract values (such as justice, love, and courage) as consistently moral. Secular society also cringes at the Nazi holocaust, the Russian prison system of Siberian gulags, and the abuse of children. We cannot explain this phenomenon unless we accept the notion that certain value judgments apply universally and are somehow inherent to all mankind. Christian morality is founded on the conviction that an absolute moral order exists outside of, and yet somehow is inscribed into, our very being. It is a morality flowing from the nature of the Creator through the nature of created things, not a construction of the human mind. It is part of God’s general revelation. â€Å"At the core of every moral code,† says Walter Lippman, â€Å"there is a picture of human nature, a map of the universe, and version of history. To human nature (of the sort conceived), in a universe (of the kind imagined), after a history (so understood), the rules of the code apply. †4 This moral light is what the Apostle John refers to as having been lit in the hearts of all men and women—†The true light that gives light to every man† (John 1:9, NIV). It is what the Apostle Paul calls â€Å"the work of the law written in their hearts, their conscience† (Romans 2:15). This morality is not arbitrarily handed down by God to create difficulties for us. God does not make up new values according to whim. Rather, God’s innate character is holy and cannot tolerate evil or moral indifference—what the Bible calls sin. Look in any concordance of the Bible, and it becomes apparent that one of the words, which appear most frequently, is â€Å"sin. † From first to last, sin is the story of man’s behavior, even as salvation from sin is the great theme of the Bible. Christianity is through and through a religion of redemption, and while the whole gamut of salvation is not expressed in redemption from sin, this is its central core. Although, as we noted, naturalism and humanism tend to think of sin as an outmoded concept and talk instead about maladjustment, insecurity, neurosis, or antisocial conduct, the term remains in the diction of Christians. But what does it mean? There is no clear agreement as to its meaning, and the ambiguity with which sin is regarded is responsible for much ineffectiveness in Christian preaching and in Christian living. To some persons, and probably to the majority of ordinary Christian laymen, sin means transgression of those standards of conduct usually accepted by the people around them. A Christian is expected not to kill, steal, lie, commit adultery or other sexual infractions, or get drunk. How far he can move in these directions, as in exploiting others to one’s own gain, driving a shrewd deal or pursuing an advantage, stretching the truth, â€Å"having a little affair,† or drinking in moderation, depends for most persons less on the will of God or the revelation of God in Jesus Christ than on what is and what is not done in one’s community. The community, though it embraces the geographical area in which one lives, is a far more pervasive thing than this, for a community is in a large part defined by the social standards of like-minded people. For this reason conflicts as to what constitutes sin often arise between the younger and older generations, or between ministers and their laymen, or between the people of one church and another. Take, for example, the matter of drinking a glass of wine or beer. To some Christians this is a sin. To others, if it is done in moderation, it has no more significance than to drink a cup of coffee. Some regard it as sinful for a minister to drink, but not for a layman — and still more is this disparity in evidence with regard to smoking. A Roman Catholic or an Anglican or a German Lutheran Christian is likely to take a much freer view of such indulgences than is an American Methodist. I am not at this point trying to say who is right. What this illustrates is the ambiguity that emerges when the attempt is made to define sin, or â€Å"a sin,† by accepted social practice. A large part of the message of Jesus was the challenging of both Pharisaic and Gentile ideas of sin by a higher law. The chief danger in defining sin by accepted social practice is not its ambiguity. This, if recognized, can be made the basis of mutual tolerance while holding to one’s own convictions. Thus, Christians may sincerely differ as to the duty of the Christian to be, or not to be, a pacifist; but if one forms his opinion only by the standards of his group and then calls it the will of God for all, God has actually been left out of the picture. This procedure constantly happens, from the most insignificant matters to the greatest, and is a major source of the perversion of Christian ethics.

Inclusive Leadership in Education for the Attainment of the Millennium Development Goal One: Poverty Eradication and Hunger Reduction

INCLUSIVE LEADERSHIP IN EDUCATION FOR THE ATTAINMENT OF THE MILLENNIUM DEVELOPMENT GOAL ONE: POVERTY ERADICATION AND HUNGER REDUCTION Dr. Virgy Onyene ([email  protected] com) Dr. Pat Mbah ([email  protected] com) Al–Mahroof Ashiru ([email  protected] ca) Shola Johnson ([email  protected] com) Abstract Sub Sahara Africa has the highest proportion of people living in poverty with nearly half of its population below the international poverty level of $1 a day. This means that, some 300 million people face the daily struggle of surviving on less than that income †¦ Between 1990 – 1999.The number of poverty in the region increased by ? and over 6 million per year. If current trend continues, Africa will be the only region where a number of poor people in 2015 will be higher than in 1990. It will account for nearly ? of the poor in developing world, up from less than a fifth in 1990†¦ (United Nations MDG report 2006). Although this United Nations account of poverty is for the entire Africa countries, Nigeria happened to be one of the countries that the UN Millennium Declaration 2000 rated as having income poverty and hunger affecting more than half of our population.This study took its framework from inclusive leadership as the art of influencing people in terms of income and resource distribution through a subsumed democratization process. This process will not be complete without education as a tool for human capital development. The purpose of this study therefore is to assess the extent to which people oriented Transformative Leadership and Education would be used to address poverty issues as a Millennium Development Goal (MDG) one and its expressed dynamics.An unstructured questionnaire was used to address eight identified dynamics of poverty in Nigeria which include extreme poverty and hunger; household income and standard of living; access to basic education and quality of participation; child right to education; basic health a wareness and protection of ecological values. A 25 – item questionnaire titled Inclusive Leadership in Education for Poverty Alleviation Questionnaire (ILEPAQ) was used to generate non – parametric data around the around the identifiable poverty variables.Both descriptive and inferential statistics were used with graphical illustrations of relevant data. Based on the findings of the study, projections and recommendations were made for relevant authorities, institutions, agencies and persons concerned. The research findings will help to identify critical actors and change agents for down streaming programme and innovations of government and private agencies to the grassroot for actual action based poverty alleviation. IntroductionThe picture painted by the United Nations Development Report in 2002 about a compassionate society goes a long way to illustrate factors responsible for people’s inability to achieve goals for human emancipation. He posited that the glob al society is not a very compassionate society, though we are quite fond of describing ourselves as one world, one planet, one humanity, and one global society. The blunt reality is that we are at least two worlds, two planets, two humanities, two global societies – one embarrassingly rich and the other desperately poor, and the distance between these two worlds are widening, not narrowing.We cannot really call it a compassionate society when the richest one – fifth of the world consumes 80 per cent of the natural resources of this planet and commands an income 78 times higher than the poorest one – fifth of the world. Also, it cannot be really called a compassionate society when there is so much wasted food on the table of the world’s rich at a time when 800 million people go hungry every night and 160 million children are severely malnourished and when billion adults grope around in the darkness of illiteracy, and when 1. billion people survive in absol ute poverty on less than one dollar a day. (Mahbub ul-Haq in Mhanaz Afkhami 2002). It is certainly not a compassionate society when 134 million children in South Asia alone work for over 16 hours a day in inhuman conditions for a wage of only eight cents a day and when they lose their very childhoods to feed the greed for higher profits by their indifferent employers, several of them the most powerful multinationals of our world.It is certainly not a compassionate society when over one half of humanity – the women of this world – are economically marginalized and politically ignored, when $11 trillion contribution to household activities is simply forgotten in national income accounts and when they command 50 per cent of the vote but are less than 15 per cent of the parliaments of the world. (Mahbu ul Haq 2002).A global compact was reached in March 1995 in the World Social Summit in Copenhagen that the developing nations will devote 20 per cent of their existing nation al budgets and the donors will earmark 20 per cent of their existing aid budgets to five human priority concerns, namely, universal basic education, primary health care for all, safe drinking water for all, adequate nutrition for severely malnourished children, and family planning services for all willing couples. This was the famous 20:20 compact which requires no new resources but a shift in priorities of existing budgets.Such a compact will remove the worst human deprivation within a decade. The increasing challenges in the area of information explosion, economic reforms, micro – economic development, ICT renovation, unemployment, moral laxity, religious bigotry, the Nigerian nation is consistently confronted with the realities of accountability through self/peer/community periodic reviews. There is also the need to generate data about her ever – growing population income levels, lifestyle and quality of life skills available to her populace.The Federal Government i s constitutionally permitted to design, review and entrench programmes on basic needs (food, shelter and amenities), health, finance, education, demographic data base/plan implementation, oil, federal character, youth, women and children. NEEDS is a laudable economic development programme. However at state and local council levels, key actors had been government (state and council) through political leaders who were not completely attuned to the strategic goals of NEEDS.Thus NGOs, CBO and CSO were completely not in control, so the common man and woman at the grassroots or domestic sphere was inadvertently neglected. This is so replicated along the levels and tiers of government and counter socio – economic development. Through her institutions, parastatals and agencies, MDG – driven policies ought to be implemented to achieve national needs and at the same time meet global challenges. No society succeeds without a larger percentage of her citizenry who form the basic f abric called communities.Nigeria has 774 local council areas with replicate offices to drive down national programmes. (Onyene and Ashiru 2008). The Millennium Development Goals (MDGs) embody the aspiration for human betterment, expressed in a limited set of numerical and time – bound targets. They include halving income poverty and hunger; achieving universal basic education and gender equality; reducing under – 5 mortality by two – thirds and maternal mortality by three – quarters; reversing the spread of HIV/AIDS; and halving the proportion of people without access to safe water.These targets are to be achieved by 2015, from their level in 1990. In Nigeria, the situation is disheartening as the nation is ranked as one of the 25 poorest nations on earth. This situation where about 38 million of Nigerians are extremely poor becomes pathetic and embarrassing considering the abundant supply of human and material resources that Nigerian is endowed with. Pov erty continues to manifest itself in different forms depending on nature and extent of human deprivation. Adeyemi (2001) contended that poverty in Nigeria permeates all socio – economic indicators of progress.In abid to eradicate poverty, a lot of laudable programmes such Youth Empowerment Scheme, Rural Infrastructure Development Scheme, Social and Welfare Service Scheme and Natural Resource Development and Conservation Scheme were launched. These programmes need to be backed with education and inclusive leadership in order to sustain poverty eradication. Promoting respect for democracy, the rule of law, diversity and solidarity can contribute to the elimination of institutionalized inequalities and is therefore critical to successful social integration.Countries that provide opportunities for all people to voice their grievances peacefully and allow them to participate in the political process and influence policy formulation, implementation and monitoring are less likely to experience internal conflict. Some contend that the true meaning of democracy is the ability of a person to stand in the middle of a town square and express his or her opinions without fear of punishment or reprisal. This takes democracy beyond the institutional definition to include tolerance and acceptance at individual and group level.It also underscores that democracy cannot be imposed by an outside source. Where democratic institutions are not permitted to flourish, and where there are no outlets for peaceful dissent, specific groups become marginalized, social disintegration is rife, and there is a greater chance for political upheaval. Democratic, transparent and accountable governance is indispensable in achieving social development. There are now more democratic countries and a greater degree of political participation than ever before.The 1980s witnessed what has been called the â€Å"third wave† of democratization. In 1980, 54 countries with a total of 46 per cent of the global population had some or all of the elements of representative democracy. By 2000, these figures had risen to 68 per cent of the world’s population in 121 countries. However, there is some skepticism about the consolidation of newly planted roots of democracy in some regions; the momentum gained during the 199os appears to be slowing and in some places may be receding (United Nations Development Programme, 2002).Democratic political participation consists of more than voting in elections. The idea of â€Å"one person one vote† is often undermined by unequal access to resources and political power. Thus, there is a danger of decreased motivation to participate, demonstrated by low voter turnouts, unequal capacities to influence policy outcomes. Formal political equality does not necessarily create increased capacities to participate in political processes or influence their outcomes, and the transition to democracy does not in itself guarantee the protectio n or promotion of human rights.Civil, cultural, social economic and political rights as well as inclusive leadership are essential for maintaining a democratic society. These human rights are mutually reinforcing and must include freedom of association, assembly, expression and participation for all citizens, including women, minorities, indigenous peoples and other disadvantaged groups. Respecting and upholding human rights is crucial not only for the wellbeing of individuals, but also for the active engagement of citizens and the wellbeing of society.If democracy is to flourish, it is not enough to enshrine these freedoms in legislation; they must be backed up and protected by policies, political will and inclusive leadership to ensure that all people have the opportunity to participate actively in the processes that affect their everyday lives. Inclusive Leadership Inclusive leaders are invested in building alliances across cultures, and they use their â€Å"toolkits†Ã¢â‚¬ “the behaviors, customs, and values associated with the multiple identities including class, race, national origin, gender, age, sexual orientation, geography, etc. –to do so.Inclusive leaders who understand their own areas of privilege and marginalization are best able to ensure that others from different backgrounds are treated equitably. Their awareness of self and others can foster work environments that provide opportunities for diverse interpretations and opinions to receive visibility. Inclusive leadership is particularly important in relationships between faculty members, both within and across disciplines. The first step toward becoming an inclusive leader is developing awareness of these biases, understanding their origin, and learning to correct them.Inclusive leaders are aware of, and take steps to minimize, their own and other's biases when making decisions related to faculty recruitment, particularly when that recruitment has potential to diversify the faculty . Inclusive leaders can use the same skills to enhance departmental policies and faculty development opportunities that benefit all faculty members. By fostering visible alliances across the broader faculty, these leaders may also assist faculty recruitment by demonstrating evidence of an institutional commitment to creating an inclusive environment.Multicultural Work in the Classroom. Inclusive leadership has particular significance in the classroom, where the seeds for inclusiveness as well as recruitment and retention of future scientists are planted. By demonstrating inclusive leadership to undergraduate students who are just entering the educational pipeline, faculty can enhance the learning experience for all students and stimulate those who have been historically underrepresented in the disciplines to consider advancing in the sciences.Instructors can exercise inclusive leadership in the classroom by intentionally including multiculturalism in the curriculum. The curriculum s hould include evidence of how people from a range of cultures have contributed to scientific fields (such as how indigenous African cultures applied mathematics, a history of discovery often ignored or attributed to others). This practice benefits students with race and gender privilege, who will have more comprehensive educational experiences when their coursework includes these examples.It is also beneficial to marginalized students in the same classroom, who see that their culture matters and that faculty recognize its importance. Statement of the Problem Participation is central to the development process and is essential for sustainability. Although often overlooked in the past, marginalization has emerged as a critical element in the re–evaluation of poverty reduction strategies. Nonetheless, many policy prescriptions are still designed without adequate analysis of how they might affect the poor.The most vulnerable groups in society, including the poor, remain outside t he sphere of political activity and influence, excluded from the formulation, implementation and monitoring of the very policies developed to address their plight. As a result, poverty reduction programmes may suffer from an urban bias, despite the fact that three quarters of the world’s poor live in rural areas (International Fund for Agricultural Development, 2004). In some countries, stakeholders have successfully advocated for an increase in the share of public resources allocated to social development.However, even in countries in which poverty programmes have been developed through widespread consultations, the priorities identified are not necessarily linked to budget mechanisms, and the final programmes may fail to target the poorest. The present situation requires inclusive leadership in education if the MDG one is to be achieved. There is need to know the extent to which political participation can be used as a means of achieving social empowerment.Thus, the analysi s of trends in transformative leadership in poverty eradication and hunger reduction would provide a basis for making conscious effort to reach the grassroot. Purpose of the Study The purpose of this study is to assess the extent to which people oriented Transformative Leadership and Education would be used to address poverty issues as a Millennium Development Goal (MDG) one and its expressed dynamics. Research Questions 1. Would inclusive leadership as offered by education programme facilitate poverty reduction through improved standard of living? 2.To what extent would inclusive leadership ensure access to basic education? 3. Would inclusive leadership enhance quality participation in governance starting with family, school structure and controls? 4. Would inclusive leadership help in the propagation of child right? 5. Would inclusive leadership enhance health awareness among the citizens? 6. Would inclusive leadership help in the protection of ecological values? Methodology The s tudy employed a descriptive survey research design. The population of the study consisted of youths of Ojo Local Government Area of Lagos State.The sample was made up of 120 youths. Inclusive Leadership in Education for Poverty Alleviation Questionnaire (ILEPAQ) was designed to collect data. Information was also obtained through interview. All the 120 questionnaires administered were returned, thus representing a 100% response rate. The data collected were analyzed using were analyzed using simple percentages. Research Question One: Would inclusive leadership as offered by education programme facilitate poverty reduction through improved standard of living Table 1: Inclusive leadership as offered by education programme and poverty S/N Sub-variables tested Agreed Disagreed Undecided | |Inclusive leadership enhance 73 35 12 | |the Provision of information (60. 8%) (29. 2%) (10%) | |by people in Areas of self | |sustainability. |People’s involvement in 54 60 6 | |leadership creates (45%) (50%) (5%) | |employment opportunities | |for the people | |Inclusive leadership 86 31 3 |Encourages entrepreneurship (71. 7%) (25. 8%) (2. 5%) | |Among youths | |Inclusive leadership 92 22 6 | |in education promotes (76. 7%) (18. %) (5%) | |acquisition of basic | |Survival skills. | From the above table it was observed that 73 (60. 8%) of the responds agreed that inclusive leadership enhance the provision of information by people in areas of self sustainability, 35 (29. 2%) disagreed and only 12(10%) were neutral. 4 (45%) of the respondents believed that people’s involvement in leadership creates employment opportunities for the people, 60 (50%) disagreed and 6 (5%) have no stand pertaining to the issue. 86 (71. 7%) of the respondents were of the opinion that inclusive leadership encourages entrepreneurship among youths, 31 (25. 8%) were not in tune with this opinion, while 3 (2. 5%) were positionless. 92 (76. 7%) agreed that inclusive leadership in edu cation promotes acquisition of basic survival skills, 22 (18. %) and 6 (5%) were neutral. Research Question Two: To what extent would inclusive leadership ensure access to basic education? Table 2: Utilizing inclusive leadership to ensure access to basic education. |S/N Sub-variables tested Agreed Disagreed Undecided | |1. Inclusive leadership 30 83 7 | |encourages enrollment (25%) (69. 2%) (9. %) | |expansion in schools. | |The more the number of people | |included in leadership roles the | |better the opportunities of 101 19 0 | |indentifying education of the (84. %) (15. 8%) (0%) | |people. | |Government provides more | |school only when they are 24 94 2 | |aware of the need for it and (20%) (78. 3%) (1. 7%) | |the areas affected. |Inclusive leadership enables | |the members of the community 39 79 2 | |to contribute to school plant (32. 5%) (65. 8%) (1. 7%) | |planning so that the schools | |are not sited in areas it will | |not be well utilized. | | | | The above table s hows that 30 (25%) were in tune with the fact that inclusive leadership encourages enrollment expansion in schools in response to the yearnings of the people, 83 (69. 2%) disagreed and 7 (9. 8%) had no position. 101 (84. 2%) were in conformity with the position that the more the number of people included in leadership roles the better the opportunities of identifying education needs of the people, and 19 (15. %) were not in agreement with fact. 24 (20%) of the respondents were of the opinion that government provides more school only when they are aware of the need for it and the areas affected, 94 (78. 3%) disagreed, while 2 (1. 7%) neither agreed nor disagreed. 39 (32. 5%) supported the fact that inclusive leadership enables the members of the community to contribute to school plant planning so that the schools are not sited in areas it will not be well utilized.Research Question Three: Would inclusive leadership enhance quality participation in governance starting with family lead ership, school structure and controls? Table 3: Inclusive leadership and participation in governance. |S/N Sub-variables tested Agreed Disagreed Undecided | |Involvement of masses in 54 63 3 | |governance affords them the (45%) (52. %) (2. 5%) | |Opportunity to address areas | |leaders can be of help | |When people are included 99 20 1 | |in decision making their (82. %) (16. 7%) (0. 8%) | |contributions enables the | |leaders to know their problem | |areas | |Leaders can empower the 75 41 4 | |masses to execute projects (62. 5%) (34. 2%) (3. %) | |initiated by them because | |they are more able to | |understand how to solve | |problems | |Involvement of the citizens 14 105 1 | |in governance enables (11. 7%) (87. 5%) (0. %) | |leaders to cover more | |grounds on their electoral | |promises | |Projects on social infrastructure 31 88 1 | |cannot be abandoned if there (25. 9%) (73. 3%) (0. 8%) | |more people involved in | |governance | | | The above table reveals that 54 (45%) of the respondents agreed that involvement of masses in governance affords them the opportunity to address areas leaders cannot be of help, 63 (52. 5%) disagreed, while 3 (2. %) of them did not take any stand. 99 (82. 5%) agreed that when people are included in decision making their contributions enables the leaders to know their problem areas, 20 (16. 7%) disagreed and 1 (0. 8%) were indecisive. 75 (62. 5%) supported the fact that leaders can empower the masses to execute projects initiated by them because they are more able to understand how to solve problems, 41 (34. 2%) disagreed and 4 (3. 3%) did not decide. 14 (11. 7%) agreed that involvement of citizens in governance enables leaders to cover more grounds on their electoral promises, a whooping 105 (87. 5%) disagreed and only 1 (0. 8%) were of no opinion. 31 (25. %) agreed that projects on social infrastructure cannot be abandoned if there are more people involved in governance, 88 (73. 3%) disagreed and only 1(0. 8%) neither agreed nor disagreed. Research Question four: Would inclusive leadership help in the propagation of child right? Table 4: inclusive leadership and propagation of child right. |S/N Sub-variables Agreed Disagreed Undecided | |Government will initiate 68 48 14 | |children immunization (58. 7%) (40. 0%) (3. %) | |if they are well informed | |by the people | |Strong partnership and 67 38 15 | |committed leadership (55. 8%) (31. 7%) (12. 5%) | |are needed to ensure | |children’s right. | |Promoting respect for 52 62 6 | |democracy can enhance (43. 3%) (51. 7%) (5. 0%) | |the right of children to | |be educated. | | |Birth right vouchers 64 47 9 | |should be given every (53. 3%) (39. 2%) (7. 5%) | |new born child that | |guarantees their education. | The table presents that 68(58. 7%) of the respondents agreed that government will initiate children immunization if they are well informed by the people, 48 (40. 0%) disagreed and 14 (3. 3%) Research Question Five: Would inclusive leadership enhance health awareness among the citizens?Table 5: Inclusive leadership and health awareness programmes for poverty reduction. |S/N Sub-variables tested Agreed Disagreed Undecided | |(D) (U) | | | |The leaders do not have monopoly 57 61 2 | |of information on health. (47. 5%) (50. 8%) (1. %) | | | |Inclusive leadership in education 98 22 – | |will entrench proper health (81. 7%) (18. 3%) (0%) | |programmes and facilitates their | |implementation. | | | |Inclusive leadership education 49 69 2 | |ensures that all the people have (40. 8%) (57. 5%) (1. %) | |access to basic health amenities. | | | |Involvement of masses in governance 77 35 8 | |affords the people to contribute their (64. 2%) (29. 2%) (8. 6%) | |ideas on health matters. | | | From the above table it was observed 57 (47. %) of the respondents agreed that the leaders do not have monopoly of information on health, 61 (50. 8%) disagreed and 2 (1. 7%) took no stand. 98 (81. 7%) agreed that in clusive leadership in education will entrench proper health programmes and facilitates their implementation, while 22 (18. 3%) disagreed. 49 (40. 8%) were in tune with the fact inclusive leadership in education ensures that all the people have access to basic health amenities, 69 (57. 5%) disagreed and 2 (1. 7%) were indifferent. 77 (64. 2%) supports the position that involvement of masses in governance affords the people to contribute their ideas on health matters, 35 (29. 2%) disagreed and 8 (8. 8%) had no decision on this matter. |S/N Sub-variables tested Agreed Disagreed Undecided | |(A) (D) (U) | |1. Masses can be destructive if they 58 53 9 | |don’t have the understanding of (48. 3%) (44. 2%) (7. 5%) | |government plans. | |2.There is high level of cooperation 46 71 3 | |with government while executing (38. 3%) (59. 2%) (2. 5%) | |project provided the people are well | |informed. | |3. People protects public properties if 55 64 1 | |they are given sense of belonging at (45. 8%) (53. 3%) (0. 8%) | |the planning stage. | |4.People will voluntarily protect ecological 84 35 1 | |Value if they are given proper orientation (70%) (29. 2%) (0. 8%) | | | Research Question Six: Would inclusive leadership help in the protection of ecological values? Table 6: Inclusive leadership and protection of ecological values Discussion The study shows that inclusive leadership as offered by education programmes facilitate poverty reduction.From table one; the four items are scored high showing that people involvement in leadership would not only promote the acquisition of basic survival skills (76. 7%), it will also create employment opportunities and make people self sustainable. It is therefore necessary that education programmes should include inclusive leadership as a tool – kit for re-orientating the people. These findings can contribute to the important role of inclusive leadership as a dynamic process. Kotter 2001 has argued that because of the impor tant attached to inclusive leadership government should enhance the provision of basic amenities, embark on proper information dissemination and enhancement of basic survival skills.Conclusion The findings of the study also revealed that the youths under study prefer to be given the opportunity to participate in governance and that the absence of sense of belonging will often jeopardize the implementation of most of the programmes embarked on by the government. The level of conformity to participation is seen in their willingness to contribute to decision making. References Adeyemi, A. B (2001). Relevance of Technology To Poverty Alleviation in Nigeria. In T. A. G. Oladimeji, O. T. Ibenene, O. M. Adesope, and M. A. Ogunyemi (Eds) Technology education and Poverty Alleviation in Nigeria (pp. 105 – 107). Lagos: Fembis International.Anna, Kofi (2004). A Fair Globalization: Implementing the Millennium Declaration. International Fund for Agricultural Development (2004). Over one bi llion people lack access to basic financial services. IFAD Press Release. No. 38/04. United Nations Development Fund for Women (2001). Gender Budget Initiatives. New York. Published with the Commonwealth Secretariat, London: and International Development Research Centre, Ottawa. Retrieved March 17, 2008 from http://www. gender-budgets. org/uploads/user-S/1099951666ACF31B2. pdf. Virgy Onyene, Ashiru, A. O. (2008). PROMOTING Inclusive Leadership and Innovation for MDG’s: Positioning CBO/NGO Monitoring Links.Retrieved September 18, 2008 from http//www. practices. undesire/democraticinggovernance/e-discussion//src=121515. Women in Informal Employment Globalizing and Organizing (2004). Fact sheets: Women in the Financial Economy. Retrieved September 2008 from http//www. wiego. org/minifact2. shtml. United Nations Development Programme (2002). Human Development Report, 2002: Deepening Democracy and Fragmented World. New York: Oxford University Press. United Nations (2005). 2005 Sum mit Outcome: United Nations Department of Economic and Social Allied. DESA 2006. UNDP and UNICEF (2002). The Millennium Development Goals in Africa: Promises and Progress. New York: UNDP and UNICEF.

1983 Apush Dbq - Example Document Based Question - 1056 Words

James McManus Mr. Colameco AP United States History 7 January 2013 Example Document Based Question Nearly all of the reasons for agrarian discontent in the late 19th century stem from three areas: land, transportation, and money. The farmers were fighting the perceived threats posed by monopolies and trusts, railroads, and the demonetization of silver. The American farmer during this period already had his fair share of problems which, compared to the success of the industrialized businessmen, resulted in much of the animosity between the two groups. The fact of the matter was farmers had entered a viscous cycle. Wheat and cotton, once the staples of American agriculture were selling at such low prices that it was almost impossible†¦show more content†¦As crop prices fell, farmers were forced to mortgage their lands and take out loans in order to grow more and more crop just to break even. When these tactics were ultimately unsuccessful, the banks closed in and quickly foreclosed on the farmers estates. These mass foreclosures led to a beli ef among farmers that they were all slaves to their â€Å"eastern masters† and that only the freedom of unlimited silver would release them from their shackles. One can see the argument from the farmer’s side. The banks gave out loans with exorbitant interest rates simply because they could. From 1865 to 1895, the population had risen by close to eighty percent whereas the amount of currency in circulation had only gone up by about sixty percent. With this deflation, the farmers were paying back double and triple the amount of money that they had originally borrowed. With free coinage of silver, these loans would be balanced and the farmers could suddenly afford their mortgages. This argument for silver was made famous by William Jennings Bryan’s â€Å"Cross of Gold’’ speech at the democratic nomination convention. Bryan would not rest until the Crime of 1873 was rectified. McKinley however shows the counter argument towards this radical inflation . Coining silver would be a temporary stay of execution for the farmers. It would not make farming any more profitable, but would only cheat the banks out of money that the farmers had agreed to pay them. The farmers were