Wednesday, November 27, 2019
French Pronunciation of the Letter H
French Pronunciation of the Letter H The letter H is always silent in French. However, there are two different kinds of Hs: H muet and H aspirà ©. The type of H at the beginning of the word lets you know whether to make contractions and pronounce liaisons with that word. To find out whether the H in a particular word is muet or aspirà ©, check a good French dictionary. There will be an asterisk or some other symbol to distinguish the two kinds of Hs. French Words With H Click these links to hear the words pronounced in French:homme   (man)hockey   (hockey)haut   (high)hà ´tel   (hotel)hiver   (winter) Letter Combinations With H (Click for Detailed Lessons) CH H Muet Most French Hs are mute - that is, they are not pronounced and the word acts as if it begins with a vowel. This means that contractions and liaisons are required. For example, le  homme contracts to lhomme - you cant say le homme. And les hommes is pronounced with a liaison: [lay zuhm].Here are the most common French words that begin with H muet. For nouns, the gender is provided (in parentheses):habile    skillfulhabilità ©Ã‚  (f)    fitnesshabiller    to dresshabits  (m)    clotheshabiter    to live inhabitude  (f)    habithacker  (m)    hackerHadà ¨s  (m)    Hadeshadj  (m)    hajjhadron  (m)    hadronhagard    distraughtHaà ¯ti  (m)    Haitihaleine  (f)    breathHalloween  (f)    HalloweenhallucinerÂ à ‚   to hallucinatehalo-  (prefix)harmonica  (m)    harmonicaharmonie  (f)    harmonyharpagon  (m)    skinflint, ScroogeHawaà ¯Ã‚  (m)    Hawaiihebdomadaire    weeklyhà ©bergement  (m)    lodginghà ©berger    to househà ©bà ©ter    to daze, stupefyhà ©breu  (m)    Hebrewhectare  (m)    hectarehectique    hectichà ©donisme  (m)    hedonismhà ©gà ©monie  (f)    hegemonyhà ©licoptà ¨re  (m)    helicopterhà ©lium    heliumhà ©lix    helixHelsinki    Helsinkihà ©matome  (m)    hematomahà ©misphà ¨re  (m)    hemispherehà ©mophile    hemophiliachà ©morragie  (f)    hemorrhagehà ©morroà ¯de  (f)    hemorrhoidhà ©patite   (f)    hepatitisherbage  (m)    pastureherbe  (f)    grasshà ©rà ©dità ©Ã‚  (f)    heredityhà ©riter    to inherithà ©roà ¯ne  (f)    heroin, heroineherpà ¨s  (m)    herpeshà ©siter    to hesitatehà ©tà ©rosexuel    heterosexuelheure  (f)    hourheureux    happyhexagone  (m)    hexagonhiberner    hibernatehibiscus  (m)    hibiscushier    yesterdayhilare    beamingHimalaya  (m)    the Himalayashindou    Hinduhip-hop  (m)    hip-hophippodrome  (m)    racetrackhippopotame  (m)    hippopotamushirondelle  (f)    swallowhirsute    hairy, shaggyhistoire  (f)    story, historyhiver  (m)    winterholo-  (prefix)hologramme  (m)    hologramhomà ©opathie  (f)    homeopathyhomicide  (m)    homicidehommage  (m)    tributehomme  (m)    manhomo-  (prefix)honnà ªte    honesthonneur  (m)    honorhonorer    to honorhà ´pital  (m)    hospitalhoraire  (m)    schedule, timetablehorizon  (m)    horizonhorloge  (f)    clockhormone  (f)    hormonehoroscope  (m)    horoscopehorreur  (f)    horrorhorrible    horriblehorrifier    to horrifyhorticulture  (f)    horticulturehospitalità ©Ã‚  (f)    hospitalityhostile    hostilehà ´te  (m)    hosthuile  (f)    oilhuà ®tre  (f)    oysterhumain  (m)    humanhumble    humblehumeur  (f)    moodhumide    humidhyacinthe  (f)    hyacinthhybride  (m)    hybridhydr-  (prefix)hydraulique    hydraulichydrogà ¨ne  (m)    hydrogenhygià ¨ne  (f)    hygienehyper-  (prefix)hypo-  (prefix)hystà ©rie  (f)    hysteria H Aspirà © Hs in French words borrowed from other languages are usually aspirate. Though the H aspirà ©Ã‚ is not pronounced, it acts like a consonant; that is, contractions are not permitted with it and liaisons are not made in front of it. For example, le hockey does not contract to lhockey but remains le hockey. And les hà ©ros (the heroes) is pronounced [lay ay ro]. If you were to pronounce this with a liaison, [lay zay ro], you would be saying les zà ©ros (the zeros).Here are the most common French words that begin with H aspirà ©.hà ¢bleur    boasterla hache    axehacher    to chople hachisch    hashishle haddock    haddockla haie    hedgele haà ¯ku    haikule haillon    ragla haine    hatredhaà ¯r    to hatehaà ¯ssable    detestablehalal    halalle hà ¢leÂ à ‚   suntanhaleter    to pantle hall    hallla halle    marketle hallier    thicket, brushle halo    halola halte    breakle hamac    hammockle hamburger    hamburgerle hameau    hamletle hammam    hammamla hampe    polele hamster    hamsterla hanche    hiple hand-ball    handballle handicap    handicaple hangar    shedhanter    to haunthapper    to snatch, grabharangue    harangueharasser    to exhaustharceler    to harassla harde    herdharder    to leashhardi    daringle hareng    herringla hargne    spiteful angerle haricot    beanharnacher    to harnessle harpail    herdla harpe    harp le harpon    harpoonle hasard    luck, chancela hà ¢te    hastehà ¢ter    to hastenhaut    highla hauteur    heightle havre    havenhercher    to haulle hà ¨re    wretch, young stagle hà ©risson    hedgehogla hernie    herniale hà ©ron    heronle hà ©ros    herola herse    hearse, harrowle hà ªtre    beech treeheurter    to strikele hiatus    hiatusle hibou    owlle hic    snagle hickory    hickoryhideux    hideousla hià ©rarchie    hierarchyle hià ©roglyphe    hieroglyphehippie    hippiehisser    to hoist, heave, haulle hobby    hobbyhocher    to nodle hockey    hockeyla Hollande    Hollandle homardÂ Â à ‚  lobsterHong-Kong    Hong Kongla Hongrie    Hungaryla honte    shamele hoquet    hiccuphors    outsidela houe    hoela houille    coalla houle    swellhouleux    stormyle hooligan    hooliganla houppe    tufthouspiller    to scoldla housse    coverhousser    to coverle houx    hollyle hublot    portholela huche    chest, trunkhuer    to boole huguenot    Huguenothuit    eighthululer    to hoothumer    to smellhurler    to shriek
Saturday, November 23, 2019
similarities beetween willy and biff in deATHof a salesman essays
similarities beetween willy and biff in deATHof a salesman essays Similarities Between Willy and Biff in Death of a Salesman Arthur Millers Death of a Salesman is the tragic story of Willy Loman whos life is a continuous torture. He feels as if he had failed in achieving anything for himself or his family. One of his dreams was to become a successful salesman, but instead, he supports his family with the loans he receives from his friend because his job earns him nothing. He lives with his wife Linda, and his two sons, Biff and Happy. Biff was another dream of Willys. Biff was to be a professional football player, but he gave up his efforts in life after catching his father cheating on Linda. When Willy realizes the results of his adulterous actions, he commits suicide. Willy and Biff are very similar in that they both had no positive role models, both feel that success is more important than enjoyment, and both had dreams taken away from them. The first way in which Biff and Willy is their lack of a positive role models. Willys father left him when he was a baby, and never had anyone to guide him through life. In effect, this left Biff with no positive role model. Willy had never received good influential parenting and never learned how to positively influence Biff. All of the good advice Biff received from Willy is shattered when he learns of his fathers adulterous relationship. He says, You fake! You phony little fake! to Willy, indicating that everything Willy had told him is disregarded. Biff feels disillusioned by his role model and believes that everything he learned about life from his father is meaningless, and he gives up on life. Another way in which Willy and Biff are similar is their idea that success is more important than enjoyment. Willy is shown to have a great interest in gardening and carpentry, but he insists on being a salesman. He believes that respect is only given to the successful and he would never take up ...
Thursday, November 21, 2019
Marketing Management Essay Example | Topics and Well Written Essays - 2500 words - 1
Marketing Management - Essay Example Moreover, the promotions presented by the management of Coca-Cola for the drinks are also quite fascinating and effective for the individual that acted as a boon for the growth and development of the organization in the market of North Korea as compared to other rival players (The Coca-Cola Company, 2013). Customer Analysis From the below presented graph, it might be clearly described that, Coca-Cola mainly targets the young generation of the country of North Korea with extreme consciousness for the health and hygiene. Moreover, the refreshing drink of Coca-Cola is mainly preferred by the age groups within 15-35 years among others as it serves as the best companion in parties, festivals, occasions and many others. And also the drink might be consumed by the individual of high to medium income groups along with a medium life style. Thus, it might be depicted that the drinks of Coca-Cola is mainly targeted to all the individual of the society with a proposition of ‘Healthy and re freshing drink’ among other rival players (The Coca-Cola Company, 2013). Objective and Strategies The prime objective of the organization of Coca-Cola is to offer best quality of drinks to the customers so as to retain its prosperity and loyalty within their minds. Apart from this, the organization of Coca-Cola also desires to offer most advantageous and refreshing drink so as to make it a value-added product in the market among other rival products. Only then, the desire to enhance the brand image and reputation of the organization might get enhanced and effective in future era. And the market share and profit margin of the organization might also get enhanced to almost 25% as compared to other rivals (The Coca-Cola Company, 2013). In order to make the objectives of the organization successful, the management might desire to implement varied types of strategies such as competitive growth policies and expansion survival strategies. These strategies might prove effective for t he organization thereby amplifying its brand value and market growth to a significant extent as compared to others. Along with this, by implementing expansion survival strategy, the organization might expand its products thereby improving the statistics of the organization in the market of North Korea. And it might also prove helpful in amplifying the brand value and market share in North Korean market (The Coca-Cola Company, 2013). Corporate Objectives The most essential requirement of any organization operating in this age is sustainability. This is because; it might help an organization to tackle varied types of challenging situations in an effective way as compared to many other existing rival players. Some of the objectives are stated below: Profit- presenting maximum extent of the returns to the shareholders thereby enhancing its foothold in the market of North Korea. Human resource- trained and experienced human resources need to be recruited within the organization so as to enhance the portfolio and reputation in North Korean m
Wednesday, November 20, 2019
Application of Organizational Behavior Concepts Essay
Application of Organizational Behavior Concepts - Essay Example Therefore, Healthcare Inc. approximates that turnover expenses are to the tune of $2.2 million per annum and that falling turnover could have a beneficial effect not just on its outcome, but also the drive of its employees. As a result, it is imperative to underscore the core essence of the company’s turnover problem in order to tackle the problem as a whole. Such a process will involve a number of considerations as to why employee turnover is high in the company and the reasons behind the phenomenon. To kick-start, the process will be the naming of the reasons for the high turnover at Healthcare Inc. In essence, high turnover emanates from a diversity of factors that affect the working morale and drive of the employees. Several issues in the operation of the organization are responsible for its turnover problems. It is only through the identification of the issues causing turnover that a formidable solution for Healthcare Inc can be developed (Jex, 2002). Issues at the Root o f the Healthcare Inc Turnover Problems Recruitment and Employee Selection Issues Healthcare Inc high turnover is mainly as a result of recruitment and employee selection issues, which have an upper hand in influencing the drive and confidence of workers. Under normal circumstances, recruitment and selection issues are the principal process of admitting new talent into the organization (Smith, 2007). Whenever there is a problem regarding the quality of staff or the nature of the process, the organization is affected in a great way. Recruitment and selection are two related processes that determine the nature of employees the company attracts and retains over and above the way in which the workforce operates in the organization. Whereas recruitment deals with the general hunt for talent, selection involves the particular scrutiny of potential staff for employment considerations. Selection relies so much on recruitment owing to the fact that the employees to be selected emanate from re cruitment stage. Issues surrounding the recruitment and selection of staff have a significant implication on the operation of an organization and are leading causes of high turnover. It is evident that Healthcare Inc turnover problems mostly affect new employees in their first year of service; this is a direct result of recruitment and selection issues. Half of the turnover cases involve fresh employees, which imply that the company’s recruitment and selection process is flawed and does not herald required staff in the organization or fails to inculcate organizational values in them. There must be a reason why fresh employees are a huge source of turnover, the organization processes of searching and choosing new employees is not up to date or does not satisfy the threshold of organizational effectiveness. Recruitment along with selection issues are crucial components in an organization’s turnover problems. Motivational Issues High turnover could be as a result of motiv ational issues because the ability of workers to stay committed to their roles squarely lies with their level of motivation.
Sunday, November 17, 2019
Criminology and Francis T. Cullen Essay Example for Free
Criminology and Francis T. Cullen Essay In this paper I will be discussing the classical school and the positive school and their relations to these current provisions 462.37., 462.39.-462.41 and 810 of the Canadian Criminal Code. After briefly summarizing these provisions, I will explain which law best represents the principles of the classical or positive school. Section 462.37 relates to classical school because it is a violation of the social contract. It also displays the use of fair procedure, proportional punishment and deterrence. It focuses on the deterrence of crime in comparison to the positive school where their primary goal is to identify features that influence crime and crime prevention. Section 810. accurately represents the positive school because it focuses on how the state can prevent the criminal from doing the crime. Section 462.37 outlines the Forfeiture of Proceeds of Crime where if one person is convicted of using the proceeds of crime to purchase goods or property, the state has the authority to confiscate it.(Criminal Code, 1985). This law favors the principles of the classical school in terms of deterrence, fair procedure and a violation of the social contract. The social contract is an obligation where the sovereign has the duty to protect individuals living under their rule in return for the people to give up their individualistic powers and live accordingly. Using the proceeds of crime to purchase desired goods and property is a violation of the social contract, because the profits were accumulated through illegal criminal activity. Due to this committed offence, a proportional punishment must be applied on the delinquent. The purpose of having punishments is to deter the offender from repeating the same crime; specific deterrence. In order to have a lasting effect on the offender, punishments should be chosen so it inflicts fear on them and is equivalent to the harm done. (Beccaria. 1983). Deterrence is based on a person who seeks pleasure and avoids pain, hedonistic decisions are made using the rational calculator. (Bentham, 1789). However, deterrence isn’t justified through the severity of the punishment, but through its certainty and proportionality. In section 462.37 of the criminal code the punishment is proportional to the harm done because the state is only disposing the goods and property that he/she purchased using the proceeds of crime. (Criminal Code, 1985). Everything else will remain intact, unless proven otherwise. In any case, the punishments in classical school should be mild enough to exceed the pleasure expected from a crime. Anything beyond proportional punishment is considered as sinister and completely useless. (Beccaria, 1983). â€Å"Crimes are more effectively prevented by the certainty.†(Beccaria, 1983) What Beccaria means is that rather than having only a handful of offenders caught and severely punished, society should catch more offenders and effectively punish them in order to protect society. In violation of this law, the convicted offender must be found guilty through a humane trial. If the offender if found guilty through the fair procedure of the court, then a punishment can be applied on the accused. In the accused’s defense a trial is held to balance the probabilities of this offender using the proceeds of crime. Once the judge has made the decision of guilty, then Her majesty can dispose of the property and goods purchased through the proceeds of crime and otherwise in accordance to the law. Moreover, this section of the criminal code has a more classical scholiast approach because it allows for deterrence of crime through fair procedure and proportional punishment all because of the violation of the social contract. This law doesn’t apply the principles of the positive school because it does not act at the â€Å"root causes†of why the offender did the crime in the first place. This law serves the purpose to deter crime and punishing the offender proportionally, whereas the positive focus more on determining the causes and influential factors crime. (Gabor, 2010). The Sureties to Keep the peace, section 810, exemplifies that if an individual feels unsafe because of another person that might harm them or anyone in close-relations to that person. The state has the right to convict this offender to a recognizance. The offender must keep the peace for a given time or else the state can dispose of their desirable goods; however, if peace has been kept, the offender is freed. (Criminal Code, 1985). This law follows the concepts of the positive school because the goal is to prevent crime in order to protect society from future dangers using a scientific approach. It also includes some aspects of Lombroso’s theory of the born criminal, using biological determinism.(Lombroso, 1911). The state’s obligation is to protect society’s individual me mbers from harm. Their duty is to recognize harmful behavior and then take actions to prevent it using whatever is necessary. In this provision the government has taken the duty to protect this individual who fears an attack coming by securing the offenders desirable goods and telling them to keep the peace or else they will dispose of the objects. The purpose of recognizance is to prevent future dangers the criminal might create. There is no need to wait for the actual crime to occur, but to take action to prevent it through the security and warning given to the offender to keep the peace. As seen in the law, the offence has not yet been committed; therefore, the victim relies on other factors to prove on reasonable grounds that this offender will harm the individual. Lombroso’s theory of the â€Å"Born Criminal†shows that the criminals are biologically different from non-criminals thus they can be identified using physical features. (Lombroso, 1911). For example, one would feel more comfortable being followed by a clean, well-shaved, harmless looking man rather than an ape-like looking impr ovised, homeless man. People unconsciously judge criminality based on the physical features of others. Biological determinism is the idea that crime is not committed through rational choice, but through other factors that they have little or no self-control over such as biological traits and features. In the provision the state has the authority to send the offender to recognizance under reasonable grounds and a convincing argument by the victim. This argument may include judging a criminal based on Lombroso’s theory of born criminal and biological determinism. Moreover, the government also has the duty to identify the risk and future dangers that this offender might display. Balancing the probabilities that the offender will actually attack the victim is taken into consideration when deciding the extreme of the conditions and the time period the delinquent will go into recognizance. However, if the delinquent does not keep the peace in the given time, their punishment may range from a fine, to the disposal of secured goods. Knowing this, if a criminal has this unstoppable drive and passion for criminality, then something like a $5000 fine, will not stop them from doing so. In most restraining orders what ends up happening is the victim is attacked or harmed anyways, because today people have an uncontrollable desire to commit crime. Criminals that have a compulsive desires for crimes act indifferently to the consequences because of biological influences or desperate situations.The law excludes the punishment of breaking a recognizance, but one can see that a positivist would use trial, not to determine the innocence or guilt of the offender but to ask the question, will they do this again? They would also want to know where the offender would attack, who and why? From a classical school perspective, only the guiltiness of the offender matters so they can apply proportional punishment. This provision doesn’t exemplify the classical school because it shows that offenders do not have control over their criminal behavior, thus making it irrational. This law is based on the priority to prevent crime and determine its causes rather than to deter cr ime and inflict punishments on the offender using a scientific approach. Moreover, section 462.37 displays concepts of the classical school because it is considered a violation of the social contract; the deal that society gives up their power in return for safety. This provision also shows that this act was done out of rational choice by weighing out the consequences and benefits before committing to an action. Fair procedure is used to defend the rights of the offender; however, the main purpose is identify the guiltiness of the delinquent. Fair procedure in this law is shown when the state balances the probabilities of the proceeds of crime actually being used on his/her acquired property and goods. After the offender has been proved or has pleaded guilty, a proportional punishment is applied on him/her. In this case, the proceeds earned through crime that the offender used to purchase goods and property will be confiscated, everything else will remain. Section 810. represents the positive school because it is an example of how the state would protect society. In this provision the crime has not happened yet, one is only worried and fears and attack. Biological determinism is used to identify who would pose a threat; this is based on physical features. This law also focuses on the risk and future dangers the offender might display. Securing valued items of the delinquent is a method used by the state to prevent a future danger from occurring and lessening the risks. In conclusion the classical school is more about the deterrence of crime whereas the positive school focuses on the prevention of crime. Works Cited Beccaria, C. (1983). An Essay on Crimes and Punishments. Francis T. Cullen, Robert Agnew Pamela Wilcox (Eds.), Criminological Theory: Past to Present (pp. 27-29). New York: Oxford University Press. Bentham, J (1789). An Introduction to the Principle of Moral and Legislation. Joseph E. Jacoby (Ed.), Classics of Criminology (pp.105-109). Long Grove, Illinois: Waveland Press. Gabor, T (2010). Basics of Criminology (1st Ed.). Ottawa: McGraw Hill Ryerson. Lombroso, C (1911). Criminal Man. Francis T. Cullen, Robert Agnew Pamela Wilcox (Eds.), Criminological Theory: Past to Present (pp. 27-29). New York: Oxford University Press.
Friday, November 15, 2019
Chicago’s Brownfield Initiative to Reclaim Urban Sprawl and Economic Re
Chicago’s Brownfield Initiative to Reclaim Urban Sprawl and Economic Resources Introduction Brownfields are abandoned, idled or underused industrial and commercial properties where expansion or redevelopment is complicated by real or perceived contamination. In 1993, representatives from the Chicago Departments of Environment, Planning and Development, Buildings, Law, and the Mayor Office came together to develop a strategy for promoting cleanup and redevelopment of the City’s brownfields. The city developed a three- pronged initiative based on this strategy. This paper will focus on Chicago’s efforts to reclaim urban sprawl and return the city’s abandoned or underused properties to productive use. Background information will be provided as well as the issues that concerned the development and an analysis of the procedures, the policies utilized and the outcome. Background Two miles west of the Loop, many of Chicago's communities have devolved into crumbled cement and poverty. Major streets are both populated with teenagers, clusters of children moving with care, fast food joints and liquor stores and abandoned buildings. There is virtually no economic development in these communities. Tucked between these grid points of workaday urban blight are the vestiges of a once vibrant west side. However, this vision has been replaced and now stands factories and buildings that have been long neglected by owners or simply abandoned. These properties have come to be known as "brownfields," their smoked glass windows concealing potential environmental disaster. The new caretakers are homeless squatters, who relentlessly tear the buildings to pieces. Ragged demolition crews, pushing stolen shopping carts, are constantly in t... ...wnfield issues. Sources Cited: Bartsch. Charles. "Financing Brownfield Cleanup and Redevelopment:. 22 March 2001. www.nemw.org/brownfin.htm Sustain The Environmental Information Group. Beyond Sprawl-Chicago Area Land Use Guide. 22 March 2001. www.sustainusa.org/landuseguide/3economics.html United States Environmental Protection Agency. Brownfields Showcase Community. Washington, DC. Nov. 1998. www.epa.gov/brownfields/ United States Environmental Protection Agency. Brownfields Supplemental Assistance. Washington, DC. April 2000. www.epa.gov/brownfields/ United States Environmental Protection Agency. Regional Brownfields Assessment Pilot. Washington, DC April 1997. www.epa.gov/brownfields/ Williams, Drew. "Brwonfields: Chicago starts Reclaiming Its Urban Sprawl". 22 March 2001. www.pollutionengineering.com/archives/1996/pol0601.96/06reprot.htm
Tuesday, November 12, 2019
Kepimpinan
Educational Leadership: An Islamic Perspective Dr. Walid Ahmad Masa’dah, Department of Islamic Studies, College of Shari'ah and Islamic Studies,Yarmouk University, Irbid, Jordan And Dr. Ali Mohammad Jubran, Department of Islamic Studies, College of Shari'ah and Islamic Studies,Yarmouk University, Irbid, Jordan ABSTRACT This paper aimes to identify the main features of educational leadership from an Islamic perspective. It is an attempt to contribute to the development and understanding of educational leadership in Islamic institutions.This will give a better understanding of organizational effectiveness and provide guidelines for leaders of Islamic educational institutions in order to achieve their Islamic managerial objectives successfully. This paper discusses the Islamic thought on educational leadership. It managed to highlight both early and contemporary ideas on Islamic leadership. For that, ideas of Ibn Taymiya, Al-Farabi, Al-Mawardi, Al-Ghazali and Ibn Khaldoun as well as ideas of some contemporary scholars of educational leadership were analyzed.It also highlighted the main roles of educational leadership in Islam such as the visionary leader, the servant leader, the leader as a guide, the influential leader and the educative leader as well as styles of educational leadership in Islam such as Brotherhood Leadership, Collaborative Leadership, Shuratic or Consultative Leadership and Supportive Leadership. The definition of educational leadership in Islam was analyzed at the beginning of the paper. Finally, the paper came up with few suggestions and recommendations for the Muslim educational leaders, managers and researchers.Keywords: educational leadership, roles of educational leadership, styles of educational leadership Introduction This research discusses the main features of educational leadership from an Islamic perspective. It will be an attempt to contribute to the development and understanding of educational leadership in Islamic education al institutions. This will give a better understanding of organizational effectiveness and provide guidelines for principals of Islamic schools in order to achieve their Islamic educational objectives successfully. 1Aimes of the Research This research aimes to identify the Islamic model of educational leadership. It highlights both early and contemporary ideas on Islamic leadership. It also highlights the main roles and styles of educational leadership in Islam. The definition of leadership in Islam is analyzed at the beginning of the research. Leadership from an Islamic Perspective: An Introduction Leadership in Islam is a responsibility and a trust that leaders feel when they deal with their followers. It is considered as a part of worshipping Allah (s. . t). Leadership in Islam is to serve the members of the organization, the community and the society at large, that is, directing and guiding people to what is good in this world and the Hereafter. Understanding leadership from an Islamic perspective is an important need today. The Muslim Ummah should have its own views and theories of whatever is necessary for Muslims. Islamic resources and history are rich in ideas and examples, that may be used as the formations for the Islamic theoretical framework of leadership and other subjects.Muslims also are â€Å"beginning to invest heavily in education and knowledge management, and the results are tangible†(Beekun and Badawi, 1999: viii). This requires great efforts towards understanding the issue of education and other related subjects. In addition, the ethical and moral system that is considered as the core of the Islamic framework of leadership is becoming an emphasis of the western perspective of the topic (Gardner, 1990: 67- 80; Paine 1997: 3; Spitzer, 2000: 203- 244; Murphy and Shipman, 2000: 99; Sergiovanni, 2001: 103).This further fuels the need for investigating the topic of leadership more precisely from an Islamic perspective. 2 Because of the l imited scholarly development on leadership from an Islamic perspective, the researchers will often refer directly to the Qur? anic verses and the traditions of the Prophet as the primary sources of the Islamic thought. In addition, contributions of the early and contemporary Muslim scholars in the concerned field will be examined. The objective of this investigation is an attempt to understand the term of leadership more precisely and try to come up with a framework for Islamic leadership.Definition of Leadership in Islam Early Muslim scholars used words such as wilaya, Imamah and Khilafah to mean leadership. Ibn Taymiya (661-728 AH) defined wilaya as â€Å"maintaining the religion of the people such that if it is lost, they will be the losers, and maintaining a life that will assist people to understand their religion. †(1992: 11). Al-Mawardi (957-1058) looked at Imamah in the context of â€Å"the guarding of the religion and life. It is an obligatory system for all Muslim s because without it, people will be living in darkness and religion will not be guarded. (quoted in Basbous 1988: 47 and al-Wakeel 1988: 22). On this matter Allah (s. w. t) has said in the Qur? an about Prophet Abraham (a. s): â€Å"And remember that Abraham (a. s. ) was tried by his Lord with certain commands, which he fulfilled, He said: I will make thee an Imam to the people. †(Qur? an 2: 124). In his commentary on this verse, Ali (1985) explained that â€Å"Imam means the primary sense of being foremost: hence it may mean leader in religion or leader in congregational prayer or model, pattern and example. †(p. 50). Therefore, one of the meanings of Imamah is leadership. According to Ibn Khaldun (1332-1406 AC), Khilafa means â€Å"to assist people to live in accordance with the Islamic rules as a guidance for their interests in this world and in the Hereafter. It is the vicegerent duty on behalf of Allah (s. w. t) to guard the religion and to manage life. †(Ibn Khaldun, 1979: 179). With regard to the term †leadership†, the Arabic dictionary of Al-Mo? jam Al-Waseet defined „to lead? as â€Å"to head a group while being in front†(Mustafa et al. 1989: 765). Therefore, leaders always come in front of their members and organization, and are the first.The American Heritage Dictionary of the English Language in the same way defined to lead as â€Å"to guide or direct in a course, or to go first as a guide. †(Morris, 1981: 719). Leadership in Islam according to some writers could be â€Å"the bridge used by some people to influence the members? attitudes and behaviors in order to be able to achieve the objectives of the organization†(Adlouni and Sweidan 2000: 18). According to this definition, the influential role of the leadership is the most important one as leaders can enable people to do the right job. Some scholars tend to connect the term of leadership with the importance of having a vision.Th ey believe that good leadership is one that can come up with a clear vision and thus be able to transfer such vision to the members. For example, Murad Khurram defined leadership as â€Å"the ability to see beyond assumed boundaries, and to come up with solutions or paths that few can visualize. The leader must then project this vision for every one to see and pursue†(quoted in Beekun and Badawi. 1999: 5- 6). 4 Leadership could be defined as â€Å"the process of moving people in a planned direction by motivating them to act through noncompulsive means†(al-Talib, 1992: 50).This definition emphasized the leader? s role in moving his or her organization? s members towards the achievement of the common objectives. This means that leaders should not only direct people to do the job but to help them move by motivating them in a way that will encourage them to have a productive attitude towards work. In another way, leadership could also be defined as the â€Å"art of infl uencing and directing others towards a common objective in a way that leaders will gain their members? trust, respect, cooperation and sincere obedience†(Basbous 1988: 28).It should be noted here that such definitions consider leadership as an art that requires several skills in understanding others and dealing with them wisely. It emphasizes both the direction and influential roles of leadership. Similarly, Beekun and Badawi have defined leadership as â€Å"the process of directing and influencing organization members so that they will take ownership of organizational activities and programs†(1999: 132). Al-Talib (1992) once again stressing that leadership is â€Å"a process of influencing others†(p. 50).However, leadership in Islam has a unique role – that is guiding people to what is good in this world and the Hereafter. This means that leadership does not only deal with the mere objectives of the organization in the context of its daily work. The ob jectives of any organization must be connected with the religion? s objectives. Therefore, leadership has a new dimension – which is the connection with the religion and the Creator. In this way, a Muslim leader will understand that his or her role is to guide people, not only to achieve the mission of the organization, but also to raise them higher than that and connect them with the highest goal of existence as a human being. It should be clear to everybody that worshipping Allah (s. w. t) is the main goal for all Muslims. Leadership in this way, should be understood as â€Å"a kind of worship†(al-Nahwi, 1999: 36). Therefore, leadership is a guiding process more than a directing one. Leadership in this context could be the process of guiding and influencing the members of the organization so that they will display initiative and love for the work that they do as a kind of worship towards achieving the common objectives of the organization.By doing so, leaders and me mbers will be able to attain happiness in both worlds. Early Ideas on Islamic Leadership Early Islamic thought has contributed significantly to the field of leadership. Muslim scholars and specialists laid the basis for this science that in turn became the basic elements of leadership in the Islamic state and the managing of society? s affairs. Their contributions to humanity in this respect have become a prominent and important element at the present time. One of the earliest scholars who touched upon the topic of leadership was Ibn Taymiyah (661-728 AH).He emphasized in his book Assiyasah Ashari’yah Fi Islah Arrai’ Warrai’yah [The Shari’at Politics], the reform of the Islamic government and leadership. Ibn Taymiyah stated the following necessary characteristics for leaders to be able to lead. These are: trustworthiness, a strong personal character, to be qualified, to be experienced, adherence to Islamic commands and an ability to carry out responsibili ties (Ibn Taymiyah 1988: 20- 21). He emphasized also some leadership principles to be taken into consideration by government leaders. These are: responsibility, trust and Shura (consultation) (Ibid. 17). According to Ibn Taymiyah, 6 Shura is recommended for two reasons. First, it will create familiarity and amicable relations among the state subjects. Second, shura will create positive social interaction that will improve the state? s performance (Ibid. : 17). Ibn Taimiyah further investigated leadership in his second book Risalatul Hisbah WalHukomah Al-Islamiyah [Al-Hisbah and the Responsibility of the Islamic Government]. He discussed leadership control as a tool to preserve the legacy of the Islamic state and to redirect personal and governmental actions towards the right direction.The leadership control is used to contribute effectively to the developmental process of the state. Later, al-Qalqashandi (756-821 AH) concerned himself with leadership functions, particularly with the offices of civil administration (kuttab). His well organized book Subh Al-A’sha Fi Sina’t Al-Insha [The Night-Blind’s Morning] is a useful textbook in the field of adminstative secretarial functions. The book contains preparatory office work, procedures, organization, responsibilities, requirements and means of communication between different government circles.Al-Qalqashandi described in detail the characteristics of the executive officer as a leader which includes personal, physical, professional and social characters (al-Qalqashandi 1963: 61- 67). Moreover, al-Qalqashandi developed an organizational structure for the leadership office and explained the responsibilities of each bearer (Ibid. : 101-139). Later, al-Farabi (872-950) concerned himself with proper leadership, a leadership that will be able to establish the virtuous state or „the city of excellence? – as he called it and will bring happiness to the people.He was also concerned with the characteristics 7 of the Muslim leader. Al-Farabi in his book Ara’ Ahl Al-Madinah Al-Fadilah [Opinions of Dwellers of the City of Excellence], pointed out the characteristics of the rightly guided leaders. According to him, they should be intelligent, full of wisdom, possess complementary characters in terms of their physical and mental abilities, ideal and longsighted policy makers (al-Farabi 1985: 127-130). He emphasized that a leader and those who are working with him should show excellent behavior in order to achieve the ideal goals and ambitions of the society.Al-Farabi further focused on the importance of having strong relationships among all members of the city of excellence and between all organizations. He argued the members of the city of excellence must be able to cooperate and support each other. All dwellers should aim at achieving happiness for all. Al-Mawardi (957-1058) addressed the leadership system of the government. He looked at the government as a leader of the society and organizer of its activities. According to al-Mawardi, the leader is fully responsible for the prosperity of the society and ought to manage its various affairs effectively.The contents of his well-organized book, Al-Ahkam Assultaniyah Wal-Wilayat Addiniyah Fil-Idarah Al-Hukoumiyah [The Sultanic Rules] discusses the leadership system of the government and its fundamentals, and the leadership obligations of the head of state at regional, local and central levels. The book also contains recommendations regarding methods and techniques necessary for organizing government activities throughout different departments and circles. Moreover, alMawardi highlights some principles of leadership such as justice, hierarchy of leadership, qualification, worthiness in employment and specialization (al-Mawardi 1983: 20). From a psychological point of view, al-Ghazali (1058-1111) – a well-known Islamic scholar – focused on studying the behavior of the Muslim leaders. He was concerned with the leadership of the citizens, society and Muslim affairs. In his valuable book in the field of leadership, Attibir Al-Masbouk Fi Naseehat Al-Molouk, [Council or Advice for Kings], he outlined the characteristics of a leader from an Islamic perspective. Al-Ghazali provided ten commandments – supported by the Sunnah of the Prophet (p. b. u. h. ) and viewpoints of Muslim philosophers – that should be taken by the Muslim leaders.Some of these commandments are: shura (consultation), avoidance of committing injustice, softness and tenderness as a mode of conduct between authorities and citizens and helping members in solving their problems whether personal or professional (al-Ghazali 1987: 22-33). From another angle, Ibn Khaldun (1332-1406) laid emphasis on the social aspects of leadership and organization. His famous book Al-Ibar Wa Diwan Al-Mubtada’ WalKhabar Fi Ayyam Al-Arab Wal-Barbar Wal-Ajam Waman A’sarahum Min Dhawi Assultan Al-Ak bar (Al-Moqaddimah) [The Introduction] is considered as one of the most important books in the field of social science.He emphasized that leadership is an outcome of social interaction between different social groups. Ibn Khaldun believed that the social organization is related to many factors and environmental elements, which affect human behavior and ultimately, will be reflected in the leadership of the society. Ibn Khaldun also stated that the development of the social organization? s structure is related to its cultural background (Ibn Khaldun 1979: 144). Ability to structure an organization is one aspect of leadership.He believes that studying the development of the organization will help to forecast its future potential. This will be done by 9 combining environmental elements, and as he believed, with both psychological and geographical. It is worth mentioning that the contribution of the above mentioned Muslim scholars remain as the basic pillars for the development of curre nt leadership thought. However, most of these contributions focused on the leadership of the government and state affairs that can be useful for managing institutions in society and in shaping the philosophy of leadership from the Islamic perspective.Yet it remains clear that there is no published work on educational leadership by early Muslim scholars. Contemporary Ideas on Islamic Leadership Although the study of leadership is one of the most important fields of modern time, with the Qur? an and the Sunnah providing us with numerous references for understanding the Islamic approach to leadership, Muslim intellectuals have failed to give it its proper due. In addition to the contributions of the early Muslim scholars in th e field of leadership, there is also the practical application of the Islamic approach to eadership through the Islamic states throughout history. Until today, Muslim intellectuals have been unable to formalize an Islamic theory of leadership. Although there have been many attempts to do so, starting with the intellectual awakening movement at the beginning of the 20th century, yet no serious or scientific steps were taken until the sixth decade of this century. Till now, most of such attempts were not aimed at formulating an Islamic theory of leadership, but rather were trying to prove that Islam had sufficient resources to 10 formulate such a theory.Additionally, they also attempted to prove that some of the Western achievements in this field were rooted in Islamic principles. Such an approach is apologetic in nature, and will not lead to formulating a proper Islamic theory of leadership, even though it is indeed the first step in doing so. A more proper approach would be to examine the Qur? an, Sunnah and Islam? s heritage, and try to deduce a theory of leadership, its objectives, characteristics, roles, styles, dimensions and principles. These attempts that aimed at presenting an Islamic feature of the leadership theory have succeeded i n doing so.Some researchers raised the issue of Islamic leadership and tried to define it based on an Islamic point of view. The attempts also have come up with a set of characteristics of Islamic leadership and stated its objectives and goals. In addition, other researchers analyzed some periods of Islamic history starting from the time of Prophet Muhammad (p. b. u. h. ), his caliphs (r. a. ), the Ummayad and Abbasiad periods and others. These analyses aimed at identifying the leadership practices, to be found in Islamic history.Following is a summary of the contemporary related studies that touched the topic of leadership from an Islamic perspective A very important study that touched the topic of leadership was Nitham Al-Hukomah Al-Nabawiyah, [The Prophet's System of Governance] by al-Kittani (1920), who was dissatisfied with the obvious lack of published material on Islamic leadership and administration especially in regard to the Prophet Muhammad (p. b. u. h. ). Al-Kittani? s b ook is a collection of narrations that recorded some events and behaviors of leadership and administration as practised by Prophet Muhammad (p. . u. h. ). However, these practices were not related in any way to any kind of the leadership system in general or in Islam in particular. 11 Muslim scholars have shown the general features of the Islamic leadership. Fazlul Karim (1963) for example has focused on the unique concepts of the Muslim leader. He outlined some leadership concepts as guidelines for leaders to be followed. He explained these concepts when he wrote the following about the Muslim leader: He shall view this world as a temporary resting place for preparation for the everlasting and eternal next world.He shall continuously endeavour to acquire, in his lifetime, as much religious merit by just and honest administration, which must be based upon justice, social equity and efficiency. He shall place himself as a mere servant of the people and a trustee for his subjects, i. e. those below him in command as well as the public in general (quoted in al-Buraey, 1985: 238). Fazlul Karim further elaborated on some other principles of leadership in Islam. Among them are the following: A Muslim leader shall love for his subjects what he loves for himself and his immediate family and relatives.He shall keep his door always open for hearing grievances and for redressing of wrongs. He shall use, as a keynote of his administrative policies, justice coupled with mercy. He shall observe the religious duties and rites of others. He shall wisely choose pious, truthful and sincere men as his ministers and aids and advisors. He shall look after every community with an eye of equality so far as justice is concerned. He shall govern the people under his administrative charge according to the laws of the Qur? an, Sunnah and general rules of equity and justice (Ibid).More recently, Abu Sin (1986: 171) emphasized that leadership thought in Islam is based on the Qur? an, Sunn ah and the human values that were prevalent at the beginning of Islamic history. Therefore, Muslims have to look at their legislative sources precisely in order to understand the Islamic perspective of leadership. In addition, they could look at leadership practices of the early Muslim state formed by Prophet Muhammad (p. b. u. h. ) and his Pious caliphs (r. a. ). 12 According to many scholars, the comprehensiveness and all encompassing nature of Islamic leadership theory is what distinguishes it from other leadership theories.The striking feature of an Islamic leadership theory is its emphasis on all the relevant variables and factors that affect the leadership cycle or process, inside and outside the organization, as well as its understanding of individual behavior in light of social and cultural forces. It includes an important dimension, that is the ethical and moral factors that have a great effect on leadership behavior in organizations. As for the practical program of an Isla mic leadership that would achieve its objectives, Abu Sin (1986: 201) stressed the importance of connecting leadership with the Islamic social environment making it bound by society? social values. The concept of shura and participation should be applied, and a humane environment that encourages higher productivity should be secured. The economic variable should also be dealt with by providing it for the material needs of the workers. An Islamic leadership is the one that seeks happiness for the individual and society. AlBuraey (1994: 17) stated that Islamic leadership assists the individual in attaining happiness in both worlds. Therefore, the function of leadership is to direct human resources properly in order to serve society in achieving happiness.Muslim scholars succeeded in drawing attention towards this important dimension for leadership in Islam. Jabnoun (1994) made the distinction between Islamic and the Western perspectives of leadership by saying that, â€Å"unlike the common concepts of management, Islam encompasses the dimensions of belief in Allah (s. w. t) and the Hereafter. These added dimensions have innumerable ramifications on the actions and interactions of individuals, organizations and societies. †(pp. 1- 2). Like Abu Sin 13 1986) and al-Buraey (1990), Jabnoun (1994) emphasized that ethics play a major role in Islamic perspectives. Although his book was on leadership in general, the writer concentrated on some Qura? nic verses and some of Hadith literture related to the elements of leadership, such as planning, organizing and leading. However, the writer relied on both Islamic and Western sources of management. To emphasize more the ethical dimension of leadership, Abdul-Athim (1994) believes that values and ethics are the most important features of Islamic leadership.Therefore, he concentrated on discussing Islamic values and their influence on the leadership process at its various levels of planning, organizing, implementing, s upervising and others. The objective of an Islamic leadership is mainly the worship of Allah (s. w. t) on Earth by applying the Islamic principles in ibadat and mu’amalat, establishing khilafah and justice. Such objectives were presented by many Muslim writers such as Abu Sin (1986: 200). However, such a set of objectives is for every Muslim, which means that the evaluation of achievement of an Islamic leadership is difficult.Furthermore, the higher objective of an Islamic leadership and its proper tools and instruments were presented by al-Ali in his book Al-Idarah Fil-Islam, [Administration in Islam] which mentioned that Islam combines faith and good deeds (al-Ali 1985: 68). Allah (s. w. t) says: â€Å" By time, verily man is in loss, except such as have Faith, and do righteous deeds, and (join together) in the mutual enjoining of truth, and of patience and constancy. †(Qur? an 103: 1- 3). Islamic leadership has sublime characteristics that distinguish it from other models of leaderships.In his second book Management and Administration in Islam, al-Buraey 14 (1990) allocated an entire chapter to the roots of Islamic leadership. He stated that, â€Å"The most important characteristic of the leadership in Islam was the religious and moral spirit which dominated the entire field of government and leadership under Prophet Muhammad (p. b. u. h. ) and the four pious caliphs. †(al-Buraey, 1990: 233). He emphasized that the orientation and general philosophy of Islamic leadership centres on the concepts of piety, shura; consultation, justice, equality, and social equity.Al-Ali (1985) on the other hand mentioned some characteristics of leadership in Islam, in addition to the effects of Qur? an and Sunnah on the development of leadership. He also mentioned some Qur? anic verses and sayings of the Prophet (p. b. u. h. ) to support the idea that we have the resources to Islamize anything. However, he did not relate these sayings to the Islamic sys tem of leadership or administration. More recently, Beekun and Badawi (1999) in their book entitled Leadership: An Islamic Perspective, emphasized the importance of morals and good behavior in the Islamic leadership.They mentioned the four main bases of Islamic moral character that Muslim leaders should follow. These are Iman or faith, Islam, Taqwa or piety, and Ihsan (pp. 19- 25). They emphasized additional five key hallmarks of Islamic behavior. These are „adl (justice), amanah (trust), birr (righteousness), mujahadah (struggle) and ‘ahd (keeping a promise) (Ibid. : 26- 33). The two authors touched briefly upon the roles of leadership from an Islamic perspective. They stated that a Muslim leader should be both a servant and a guardian for his or her followers (Ibid. : 15).Finally, there were some attempts aimed at presenting the features of an Islamic theory of leadership. Abdul-Athim (1994) called for a theory in which values and morals are 15 the basis. He called thi s attempt as „leadership by values?. Abu Sin also specified the main features of an Islamic theory of leadership as follows: 1. It is connected to the social philosophy of the Muslim society, its ethics and values. 2. It stresses the economic variable and material incentive, and works to satisfy the needs of the individual. 3. It also gives consideration to the human and spiritual dimensions.It respects the individual as a human being and incorporates him in the administrative process, each according to his capabilities. 4. It should also give due attention to organizational diminution; specification of responsibilities, respect for authority, official ties and the organizational structure (1986: 188). Educational Leadership Roles in Islam Educational leadership in Islam has some unique roles as it is concerned with worldly matters as well as spiritual ones. A Muslim leader in any organization has all of these interests.As he strives for the success of the organization, he tak es care regarding the satisfaction of Allah (s. w. t. ). Additionally, he or she has the responsibility of guiding people to the good for this life and for the Hereafter. This section will look at five roles of educational leadership in Islam. A. The Visionary Educational Leader A Muslim leader is a forward-looking person whose main concern is to achieve the vision of the planned future rather than just the daily objectives of the organization. He or she has a clear vision that guides him or her towards the achievement of the objectives by following the right way and method.The leader? s vision will clarify why one is here, how and what one is doing and what one will be doing in the future. Leaders have to transform this clear vision to the members of the organization. This will 16 enhance the organization and lead it to a high state whereby everybody is informed of what he or she is doing and towards what end. Allah (s. w. t) asked the Prophet (p. b. u. h. ) and his companions to b e patient and not to clash with their oppressors because the final vision had yet to be reached. Allah (s. w. t) said in the Qur? n: â€Å" Hast thou not turned thy thought to those who were told to hold back their hands (from fight) but establish regular prayers and spend in regular Zakah†¦ â€Å" (Qur? an 4: 77). Prophet Muhammad (p. b. u. h. ) therefore, kept planning for this final vision until it was achieved when the first Islamic state was established in Medina. It was clear thus that the Prophet (p. b. u. h. ) had a very clear vision from the beginning of his Prophethood. He refused several times to clash with Quraish tribes in Mecca during the first thirteen years of the new religion.His vision was clear – that is building a new and unique Islamic state. â€Å"Small clashes here and there will not help Muslims to achieve their final goal. Even when his companions were suffering, he only used to ask them to have patience. †(Abdul-Wahhab 1997: 106). Ther efore, a visionary leader is required for any organization that is looking forward to achieving its future objectives. B. The Servant Educacational Leader Serving one? s people is one of the main roles of a Muslim leader. Educational leadership in this context, is not a matter of privilege or position. It is rather a huge responsibility.Educational leaders need therefore to feel that they are the servants of their followers in order to be able to fulfill their duties in the best way possible. This feeling will help leaders to make great efforts towards protecting the members of the organization and do whatever necessary to achieve its objectives. 17 The Prophet (p. b. u. h. ) said: â€Å"A ruler who has been entrusted with the affairs of the Muslims but makes no endeavor (for the material and moral upliftment) and is not sincerely concerned (for their welfare) will not enter Paradise along with them. †(Muslim, n. d. Vol. 1, ch. 44, hadith No. 64, p. 82). Prophet Muhammad (p. b. u. h. ) said: â€Å"A commander (of the Muslims) is a shield for them. They fight behind him and they are protected by him (from tyrants and aggressors). If he enjoins fear of Allah (s. w. t), the Exalted and Glorious, and dispenses justice, there will be a (great) reward for him; and if he enjoins otherwise, it rebounds on him. †(Muslim, 1987, hadith No. 4542). The second caliph Umar Ibn al-Khattab (r. a. ) was quoted as telling his people: â€Å"I have appointed over you governors and agents not to beat your bodies or take your money, but rather to teach you and serve you. (Abdul-Hadi 1970: 73 and al-Buraey 1985: 248). It is clear therefore that a Muslim leader should realize that he or she is obliged to serve the members of the organization as part of serving the Muslim Ummah. C. The Educacational Leader as a Guide A Muslim educational leader is but a guide who is concerned about his followers? well being. His main concern is guiding them to what is good in the organ ization in life in general and in the Hereafter. He has to direct the followers towards understanding the vision of the organization and how they are going to achieve success in their duties in the best manner.He should have such ability. In addition, the Muslim leader should have in mind that one of his duties is to direct people to be good Muslims besides being professional members. 18 About several of His prophets, Allah (s. w. t) said in the Qur? an: â€Å"And We made them leaders, guiding (men) by Our command, and We inspired them to do good deeds, to establish regular prayers and to give Zakah and they constantly served Us (and Us only). †(Qur? an 21: 73). To reiterate the idea, Allah (s. w. t) said in the Qur? n about the children of Israel: â€Å"And We appointed, from among them, leaders, giving guidance under Our command, so long as they persevered with patience and continued to have faith in Our signs. †(Qur? an 32: 24). The caliph Umar Ibn al-Khattab (r. a. ) reinforced the meaning of „guiding? when he addressed the newly appointed governors and agents as follows: Listen, verily I am not sending you as rulers and potentates; rather, I am sending you as the leaders of guidance so that men may follow you. Render unto the Muslims their rights; beat them not, lest you humiliate them; praise them not lest you make them undisciplined.Do not shut your doors against them, lest the strong among them devour the weak ones (Husaini 1958: 83). It was clear for all Muslim leaders during the time of Umar (r. a. ) that they were just to guide their people and help them towards living in happiness. This role should be clear also for today? s Muslim leaders in order to understand the essence of educational leadership and be able to lead people towards success in this life and in the Hereafter. D. The Influential Educacational Leader A Muslim leader? s job is not only to serve and guide people but to bring about some changes for the betterment o f their lives.Educational leadership in this context is connected with change from the wrong to the right. By influencing people, leaders will be able to transform their spirit, knowledge and experience to everybody in the 19 organization. However, this will not be achieved unless leaders are good models and examples for their followers. The Prophet (p. b. u. h. ) was very successful in influencing people and guiding them to the new religion – beginning with his wife Khadija (r. a), his close companion Abu Bakr al-Siddiq (r. a) and all other companions (Abdul-Wahhab 1997: 97).The caliph Abu Bakr (r. a) was then very influential in persuading Umar Bin al-Khattab and other people regarding the importance of fighting those who refused to pay the Zakah in order not to differentiate between all pillars of Islam (al-Sayouti 1994: 87). This resulted in keeping the religion as pure as Prophet Muhammad (p. b. u. h. ) preached it to his people. Such examples are to be followed by all M uslim leaders who intend to encourage some positive changes in the lives of their followers. Leaders should realize that leading must come together with influencing. The leader? influential role can touch the hearts of the members of the organization and affect their behaviors. E. The Educative Leader A Muslim educational leader is concerned about the enhancement of the potentials and capabilities of all members. Thus educational leadership is concerned with the advancement of the members of the organization in a number of ways, especially: spiritually, mentally, intellectually, psychologically, socially and professionally. A leader? s main mission is not only to ensure the job is done but also to develop and train people in order to be competent, efficient and independent.Educational leadership in Islam in this context will allow leaders to transfer their experiences to the members. As a result, the capable people will be trained in one way or another to be the leaders of the futur e and the cycle will continue. 20 The Prophet (p. b. u. h. ) used to teach his companions in different ways, especially when somebody was given a position involving leadership. It has been reported that when Prophet Muhammad (p. b. u. h. ) appointed Ali Ibn Abi Talib (r. a. ) as a judge in Yemen, he was concerned that he had no experience in the field. Regarding this incident, Ali (r. . ) said: â€Å"the Prophet (p. b. u. h. ) sent me to Yemen as a judge. I said: Oh! Messenger of Allah ! I am a youth, how could you send me to a people who are far advanced in years than me. The Prophet prayed for me, and said: ? If two adversaries approach you; (for fair judgement) and you hear the claim of one, do not judge until you have heard from the other, for this is to decide the case„†(al-Baihaqi n. d. , Vol. 10, Kitab A’dab alQadi, p. 86). It is clear here that Prophet Muhammad (p. b. u. h. ) had taught Ali (r. a. ) the main and most general rule to be practiced by a judg e.Muslim leaders therefore, should follow such examples and train their followers how to do the assigned jobs. By doing this, members will be more confident in tackling their duties and as a result, they will be more professional in their concerned fields. Educacational Leadership Styles in Islam Educational leadership from an Islamic perspective has some unique styles which makes it different from other styles of educational leadership. They are based on the Islamic principles that guide and frame the theoretical perspective of educational leadership.Four educational leadership styles could be recognized; brotherhood, collaborative, shuratic or consultative and supportive educational leadership styles. However, Muslim leaders can adapt more than one style as they relate to each other. Feelings of brotherhood within the organization will lead people to collaborate with each other and will help the leader to support his or her followers. On the other hand, applying the shura system i n the decision making process will bring the leader and the 21 followers together as everybody feels loyal to the organization.This section will look at these four possible educational leadership styles in Islam. A. Brotherhood Educacational Leadership It is a style of educational leadership in which the leader and all the organization? s members are considered as a family. Followers feel that they are but brothers and sisters of each other before having any kind of organizational structure or position. To have the real essence of brotherhood, leaders tend to feel that they are not better than any other person in the organization. They also tend to deal with others exactly as they like to be dealt with.Having this feeling in an Islamic organization will make everybody feel as part of one family. Such an achievement will help to create a socially healthy environment for the excellence of the organization. It was reported that Abu Bakr al-Siddiq (r. a. ) has said when he was appointed as the Khalifa (leader) for the Muslims: â€Å"I am not a better person than any one of you, if I am right follow me and if I am wrong, correct me. †(al-Sayouti 1994: 84). Today? s leaders need such feelings that guide them to understand the essence of educational leadership that Muslim organizations need at this time.It is not a matter of having a rank or a position but rather it is a matter of feeling of equality and building good relationships with the members of the organization. The fifth Rashidi (rightly guided) caliph Umar Bin Abdul-Aziz also has been reported to have said that: â€Å"I am not a better person than any one of you, but I am just having more responsibilities than any one of you. †(al-Sayouti 1994: 276). Therefore, leaders 22 should feel they are responsible for creating an environment of brotherhood in their organizations in which members feel that they are close to each other.Such an environment will enhance the social relationships among every body and motivate them for better achievements. B. Collaborative Educacational Leadership Working in harmony as a team is an inner feeling in most people.. Leaders should realize that they cannot work separately even if they are experts unless they cooperate with everybody in the organization. Leaders then believe that strengthening the relationships of the members will lead to success. Such strong relationships and cooperation will bring harmony to the organization, which will create a positive and healthy environment.To achieve that, leaders tend to have the members working in groups as much as possible. They tend also to have some social programs for all members. As a result, members in the same way will believe that they cannot achieve their objectives unless they put their hands together and work as one team. The Islamic model of educational leadership emphasizes co-operation rather than competition (al-Buraey, 1985: 344). Allah (s. w. t. ) directed Muslims to help each other. He said: â€Å"help ye one another in righteousness and piety, but help ye not one another in sin and rancour. †(Qur? an 5: 2).This kind of help and cooperation will be considered as a system for Muslims in order to achieve success. Leaders therefore should help their followers to overcome their problems and facilitate whatever they need in order to carry out their duties in the best way possible. 23 C. Shuratic or Consultative Educacational Leadership Whatever experience the leader has, his or her decision will be according to one person? s opinion. He or she will probably feel the need for others? opinions and ideas before making any necessary decisions that might affect the members of the organization.Leaders therefore apply the shura (consultation) method in any way that allows them to listen to others and allow the members to express their ideas on certain important matters that concern the organization. Leaders then will tend to ask for feedback about any matter that c oncerns the school and the members. As a result, members will feel free to go to the leader and present any necessary suggestions or advice. Such an atmosphere will create a high level of trust and spirit among all members of the organization. Allah (s. w. t) said in the Qur? n about Muslims: â€Å"Those who respond to their Lord, and establish regular prayer who (conduct) their affairs by mutual consultation; who spend out of what We bestow on them for sustenance. †(Qur? an 42: 38). Mutual consultation as Allah (s. w. t) declared, is a distinguishing Muslim trait, especially of leaders. What makes shura unique in the Islamic point of view is â€Å"its consensus generating mechanism rather than majority or minority influence. †(alBuraey, 1985: 344). All decisions that have been agreed upon in any organization must be in accordance with the Islamic principles.Practicing shura (consultation) will help leaders to more involve the members of the organization in the decis ion making process. As a result, the members will be more motivated to do their job. They will feel a sense of belonging to the organization, as it is their own. They will also feel as having an important role to play and not only 24 implementing whatever they have been asked to do. Such an environment will boost the team spirit in the organization. D. Supportive Educacational Leadership Islamic educational leadership believes in supporting the members of the organization in their work. Leaders are trying to be on their members? ide. The organization? s members are always in need of their leaders? motivation and encouragement. They need the spiritual motivation before any other. They also need training programs that increase their knowledge and skills in different fields. Therefore, leaders in this style will take any given opportunity to motivate and encourage their followers in different ways and utilize different situations. Leaders believe in training and developing the members in necessary skills, and thus a continuous professional development program for the members is an absolute priority. In clarifying Prophet Muhammad? s (p. b. u. h. duty, Allah (s. w. t) said in the Qur? an: â€Å"It is He Who has sent amongst the unlettered, a messenger from among themselves, to rehearse to them His signs, to purify them, and to instruct them in the Book and wisdom, although they had been, before, in manifest error. †(Qur? an 62: 2). It is evident here that the duty of the Prophet (p. b. u. h. ) as a leader was not only to make sure that everything proceeded smoothly but also to teach, educate and develop further people? s knowledge and skills. Muslim leaders should practice such duties that will help them to understand the essence of educational leadership and be good leaders.RECOMMENDATIONS This work was an attempt in studying the philosophy of educational leadership in Islam. It tried to cover part of it to some extent. Other parts such as the objectives, 25 characteristics, fundamentas and principles of educational leadership in Islam and other topics need more investigations. The researchers, therefore, would suggests the following recommendations to enhance the status of Islamic educational leadership: 1. Muslim scholars should make great efforts towards investigating the concepts of Islamic educational leadership. They have to do more in-depth research on this topic.This will be of assistance in formulating a theory of educational leadership from the Islamic perspective which contributes to the existing knowledge and engage with it by means of accommodation or modification. 2. Several education ministries in Muslim nations, Muslim manager training institutions, Muslim leadership training institutions and authorities dealing with Muslim institutions should pay a great deal of attention towards understanding the concepts of Islamic leadership and educational leadership. As Muslims, they should emphasize more on realizing that ever y aspect in life including administration in all institutions must be in ccordance with Islam. 3. Courses on educational leadership in universities, colleges and managers training institutions should focuss more on incorporating Islamic concept of educational leadership. This will enable these institutions to produce sound, knowledgeable and skillful managers and administrators who are able to serve the Muslim Ummah. 4. Educational leaders, managers and other administrators should practice more clearly the Islamic way of leadership. They should consider their work for the sake of Allah as the highest level on their list of priorities.They should be competent and should possess good character (akhlaq) so that they can be role models for others especially the younger generation. 5. Educational leaders should make a great effort to create a sound and healthy environment for their organization. Such an environment will help accomplish the objectives of the institution. 26 6. Research ce ntres and educational leadership institutions should organize more seminars, workshops and conferences in order to disseminate the concepts of educational leadership from an Islamic perspective. This will also help to consolidate and crystallize the Islamic theory of leadership. 7.Muslim scholars who are well-versed in Western educational leadership should increase their efforts in doing comparative studies between the Islamic and Western philosophies of educational leadership. 8. The five educational leadership roles and four educational leadership styles from an Islamic perspective that have been studied could be a guideline for selecting new leaders and managers for the Islamic organizations. 9. Further studies are to be conducted in the Islamic institutions in Muslim countries. This will assist scholars in acquiring a broader view of the current situation in the Islamic institutions in Muslim societies.As a result, this will help understanding the Islamic theory of educational l eadership. 10. A comparative study between Islamic institutions and other ones could help us in understanding the unique aspects of the Islamic institutions and the main differences between both of them. 27 BIBLIOGRAPHY Abdul-Athim, M. (1994). Usol Al-Fikr Al-Idari Fi Al-Islam, [Fundamentals of Administrative Thought in Islam]. Cairo: Maktaba Wahbah. Abdul-Hadi, H. A. (1970). Al-Fikr Al-Idari Al-Islami Wa Al-Muqaran, [Comparative and Islamic Administrative Thought]. Cairo: Dar Al-Hamami Li Al-Tiba? ah. Abdul-Wahhab, M. (1997).Mokhtasar Sirat Al-Rasoul Sallah Allahu Alaihi wa Sallam, [Summary of the Sirah of the Messenger Peace Be Upon Him] . Damascus: Dar Al-Fayha?. Abu Sin, A. I. (1986). Al-Idarah Fil-Islam, [Administration in Islam], Dubai: alAshiyah. Adlouni, M. A. and Sweidan, T. M. (2000). Al-Qiyadah fi Al-Qarn Al-Ishreen, [Leadership in the Twenty First Century] . Riyad: Qurtobah Lil-Intaj Al-Fanni. Al-Ali, M. M. (1985). Al-Idarah Fil-Islam, [Administration in Islam], Jeddah: al-Dar Al- Saudia. Al-Baihaqi, A. B. A. (n. d. ). Al-Sunan Al-Kubra. Beirut: Dar Al-Fikr. Al-Buraey, M. (1985). Administrative Development: An Islamic Perspective.London: Kegan Paul International Limited. Al-Buraey, M. (1990). Management and Administration in Islam. Saudi Arabia: King Fahd University. Al-Buraey, M. (1994). Mabadi’ Al-Idarah Wa Al-Qiyadah Fi Al-Islam, [Principles of Administration and Leadership in Islam]. Al-Dammam: Matabi? Al-Ibtikar. Al-Farabi. A. N. (1985). Ara’ Ahl Al-Madinah Al-Fadilah [Excellent City Dwellers Opinions]. Fifth Ed. Beirut: Dar Al-Shorouq. Al-Ghazali, A. H. M. (1987). Al-Tibr Al-Masbouk Fi Nasihat Al-Molouk. Beirut: Dar Ibn Zaidoun. Ali, A. Y. (1985). The Holy Qur’an, English Translation of the Meanings and Commentary.Al-Madinah al-Munawwarah: King Fahd Complex for the Printing of the Holy Qur? an. AL-Kittani, A. H. (1920). Nitham Al-Hukomah Al-Nabawiyah, [The Prophet’s System of Governance], Beirut: Dar al-Kotob Al-Am ali. Al-Mawardi, A. A. M. (1983). Al-Ahkam Al-Sultaniyah, [The Sultanic Rules]. Beirut: Dar Al-Kutob Al-Ilmiyah. Al-Nahwi, A. A. R. (1999). Fiqh Al-Idara Al-Imaniyyah fi Al-Da’wah Al-Islamiyyah, [Faithful Administration in the Islamic Da’wah]. Riyadh: Dar Al-Nahwi Lil-Nashr wa Al-Tawzi?. 28 Al-Qalqashandi, A. A. A. (1963). Subh Al-A’sha Fi Sina’t Al-Insha. Vol. 1. Cairo: Al-Mua? ssasah Al-Misriyah Al-A? mah. Al-Sayouti, J. A. A. (1994). Tarikh Al-Kholafa’ [History of Kholafa] . 2nd Edition. Beirut: Dar Al-Jalil. Al-Talib, H. (1992). Training Guide for Islamic Workers. 2nd Edition. USA: International Graphics. Al-Wakil, M. S. (1988). Al-Qiyadah wa Al-Jondiyyah fi Al-Islam [Leadership and Military in Islam] . Egypt: Al-Wafa? Littiba? a wa Al-Nashr. Basbous, A. M. (1988). Fan Al-Qiyadah fi Al-Islam, [The Art of Leadership in Islam] . Jordan: Maktabat Al-Manar. Beekun, R. I. and Badawi, J. (1999). Leadership: An Islamic Perspective. Maryland: Amana Pub lishers. Gardner, J. W. (1990). On Leadership.New York: Free Press. Husaini, M. (1958). Al-Idarah Al-Arabiyah, [Arab Administration]. Egypt: AlMatba? ah Al-Namouthajiyah. Ibn Khaldun, A. R. (1979). Al-Ibar Wa Diwan Al-Mubtada’ Wal-Khabar Fi Ayyam Al-Arab Wal-Barbar Wal-Ajam Waman A’sarahum Min Dhawi Assultan Al-Akbar. V. 1 Beirut: Mua? ssasah Jammal Li Al-Tiba? ah Wa Al-Nashr. Ibn Taymiyah, T. A. A. (1988). Al-Siyasah Al-Shariyah Fi Islah Al-Rai Wa AlRaiyah. Beirut: Dar Al-Kutob Al-Ilmiyah. Ibn Taymiyah, T. A. A. (1992). Al-Siyasah Al-Shariyah Fi Islah Al-Rai Wa Al-Raiyah [The Shari’at Politics] . Beirut: Dar Al-Kutob Al-Ilmiyah.Jabnoun, N. (1994). Islam and Management. Kuala Lumpur: IKD. Morris, W. Ed. (1981). The American Heritage Dictionary of the English Language. USA, Boston: Houghton Mifflin Company. Murphy, J. and Shipman, N. (2000). Educational Leadership. California: The JosseyBass Reader on Jossey-Bass Inc. Muslim, I. A. A. (1987). Sahih Muslim Bi-Shar h Al-Nawawi, [Sahih Muslim with Explanations by Al-Nawawi]. Cairo: Dar Al-Rayyan Lil-Turath. Muslim, I. A. A. (n. d. ). Sahih Muslim. Beirut: Dar Ihya? Al-Turath Al-Arabi. Mustafa, I. ; Al-Zayyat, A. H. ; Al-Najjar, H. A. M. (1989). Al-mo’jam Al-Waseet. Vol. 1.Istanbul-Turkey: Dar Al-Da? wah. Paine, L. S. (1997). Cases in Leadership, Ethics and Organizational Integrity: A Strategic Perspective. USA: Irwin, McGraw-Hill. 29 Qur? an. The Holy Qur’an: English Translation of the Meaning and Commentary. Translated by Abdullah Yusuf Ali. (1985). Saudi Arabia: Al-Madinah alMunawwarah King Fahd Complex for the Printing of the Holy Qur? an. Sergiovanni, T. J. (2001). Leadership What’s in it for School?. London: Routedge Falmer. Spitzer, R. J. (2000). The Spirit of Leadership: Optimizing Creativity and Change in Organizations. USA: Executive Excellence Publishing. 30
Sunday, November 10, 2019
Practical Demonkeeping Chapter 31-32
31 GOOD GUYS Augustus Brine, Travis, and Gian Hen Gian were squeezed into the seat of Brine's pickup. As they approached Effrom and Amanda's house, they spotted a beige Dodge parked in the driveway. â€Å"Do you know what kind of car they drive?†Travis asked. Brine was slowing down. â€Å"An old Ford, I think.†â€Å"Don't slow down. Keep going,†Travis said. â€Å"But why?†â€Å"I'd bet anything that Dodge is a police car. There's a whip antenna pinned down on the back.†â€Å"So what? You haven't done anything illegal.†Brine wanted to get it over with and get some sleep. â€Å"Keep going. I don't want to answer a lot of questions. We don't know what Catch has been doing. We can come back later, after the police leave.†The Djinn said, â€Å"He has a point, Augustus Brine.†â€Å"All right.†Brine gunned the pickup and sped by. In a few minutes they were sitting in Jenny's kitchen listening to the answering machine. They had gone in the back way to avoid the burnt, doughy mess in the front yard. â€Å"Well,†Travis said, resetting the machine, â€Å"that buys us a little time before we have to explain it to Jenny.†â€Å"Do you think Catch will come back here?†Brine asked. â€Å"I hope so,†Travis said. â€Å"Can't you concentrate your will on bringing him back until we can find out if Amanda still has the candlesticks?†â€Å"I've been trying. I don't understand this much more than you do.†â€Å"Well, I need a drink,†Brine said. â€Å"Is there anything in the house?†â€Å"I doubt it. Jenny said she couldn't keep anything in the house or her husband would drink it. She drank all the wine last night.†â€Å"Even some cooking sherry would be fine,†Brine said, feeling a little sleazy as he spoke. Travis began going through the cupboards. â€Å"Should you find a small quantity of salt, I would be most grateful,†the Djinn said. Travis found a box of salt among the spices and was handing it to the Djinn when the phone rang. They all froze and listened as the machine played Jenny's outgoing message. After the beep there was a pause, then a woman's voice. â€Å"Travis, pick up.†It was not Jenny. Travis looked to Brine. â€Å"No one knows I'm here.†â€Å"They do now. Pick it up.†Travis picked up the phone, and the answering machine clicked off. â€Å"This is Travis.†Brine watched the color drain out of the demonkeeper's face as he listened. â€Å"Is she all right?†Travis said into the phone. â€Å"Let me talk to her. Who are you? Do you know what you're getting yourself into?†Brine couldn't imagine what was going on in the conversation. Suddenly Travis screamed into the phone, â€Å"He's not an Earth spirit – he's a demon. How can you be so stupid?†Travis listened for a moment more, then looked at Augustus Brine and covered the receiver with his hand. â€Å"Do you know where there are some caves to the north of town?†â€Å"Yes,†Brine said, â€Å"the old mushroom farm.†Travis spoke into the phone, â€Å"Yes, I can find it. I'll be there at four.†He sat down hard on one of the kitchen chairs and let the phone fall into its cradle. â€Å"What's going on?†Brine demanded. Travis was shaking his head. â€Å"Some woman is holding Jennifer and Amanda and her husband hostage. Catch is with her and she has the candlesticks. And you were right, there are three invocations.†â€Å"I don't understand,†Brine said. â€Å"What does she want?†â€Å"She thinks that Catch is some kind of benevolent Earth spirit. She wants his power.†â€Å"Humans are so ignorant,†the Djinn said. â€Å"But what does she want with you?†Brine asked. â€Å"She has the candlesticks and the invocations.†â€Å"They're in Greek. They want me to translate the invocations or they'll kill Jenny.†â€Å"Let them,†the Djinn said. â€Å"Perhaps you can bring Catch under control with the woman dead.†Travis exploded. â€Å"They thought of that, you little troll! If I don't show up at four, they'll kill Jenny and destroy the invocation. Then we'll never be able to send Catch back.†Augustus Brine checked his watch. â€Å"We've got exactly an hour and a half to come up with a plan.†â€Å"Let us retire to the saloon and consider our options,†the Djinn said. 32 THE HEAD OF THE SLUG Augustus Brine led the way into the Head of the Slug. Travis followed, and Gian Hen Gian shuffled in last. The saloon was nearly empty: Robert was sitting at the bar, another man sat in the dark at a table in the back, and Mavis was behind the bar. Robert turned as they entered. When he saw Travis, he jumped off the stool. â€Å"You fucking asshole!†Robert screamed. He stormed toward Travis with his fist cocked for a knockout blow. He got four steps before Augustus Brine threw out a massive forearm that caught him in the forehead. There was a flash of tennis shoes flailing in the air as Robert experienced the full dynamic range of the clothesline effect. A second later he lay on the floor unconscious. â€Å"Who is that?†Travis asked. â€Å"Jenny's husband,†Brine answered, bending over and inspecting Robert's neck for any jutting vertebrae. â€Å"He'll be okay.†â€Å"Maybe we should go somewhere else.†â€Å"There isn't time,†Brine said. â€Å"Besides, he might be able to help.†Mavis Sand was standing on a plastic milk box peering over the bar at Robert's supine form. â€Å"Nice move, Asbestos,†she said. â€Å"I like a man that can handle himself.†Brine ignored the compliment. â€Å"Do you have any smelling salts?†Mavis climbed down from her milk box, rummaged under the bar for a moment, and came up with a gallon bottle of ammonia. â€Å"This should do it.†To Travis and the Djinn she said: â€Å"You boys want anything?†Gian Hen Gian stepped up to the bar. â€Å"Could I trouble you for a small quantity†¦Ã¢â‚¬ â€Å"A salty dog and a draft, please,†Travis interrupted. Brine wrapped one arm under Robert's armpits and dragged him to a table. He propped him up in a chair, retrieved the ammonia bottle from the bar, and waved it under Robert's nose. Robert came to, gagging. â€Å"Bring this boy a beer, Mavis,†Brine said. â€Å"He ain't drinking today. I've been pouring him Cokes since noon.†â€Å"A Coke, then.†Travis and the Djinn took their drinks and joined Brine and Robert at the table, where Robert sat looking around as if he were experiencing reality for the first time. A nasty bump was rising on his forehead. He rubbed it and winced. â€Å"What hit me?†â€Å"I did,†Brine said. â€Å"Robert, I know you're angry at Travis, but you have to put it aside. Jenny's in trouble.†Robert started to protest, but Brine raised a hand and he fell silent. â€Å"For once in your life, Robert, do the right thing and listen.†It took fifteen minutes for Brine to relate the condensed version of the demon's story, during which time the only interruption was the screeching feedback of Mavis Sand's hearing aid, which she had cranked up to maximum so she could eavesdrop. When Brine finished, he drained his beer and ordered a pitcher. â€Å"Well?†he said. Robert said, â€Å"Gus, you're the sanest man I know, and I believe that you believe Jenny is in trouble, but I don't believe this little man is a genie and I don't believe in demons.†â€Å"I have seen the demon,†came a voice from the dark end of the bar. The figure who had been sitting quietly when they came in stood and walked toward them. They all turned to see a rumpled and wrinkled Howard Phillips staggering out of the dark, obviously drunk. â€Å"I saw it outside of my house last night. I thought it was one of the slave creatures kept by the Old Ones.†â€Å"What in the hell are you talking about, Howard?†Robert asked. â€Å"It doesn't matter any longer. What matters is that these men are telling you the truth.†â€Å"So now what?†Robert said. â€Å"What do we do now?†Howard pulled a pocket watch from his vest and checked the time. â€Å"You have one hour to plan a course of action. If I can be of any assistance†¦Ã¢â‚¬ â€Å"Sit down, Howard, before you fall down,†Brine said. â€Å"Let's lay it out. I think it's obvious from what we know that there is no way to hurt the demon.†â€Å"True,†Travis said. â€Å"Therefore,†Brine continued, â€Å"the only way to stop him and his new master is to get the invocation from the second candlestick, which will either send Catch back to hell or empower Gian Hen Gian.†â€Å"When Travis meets them, why don't we just rush them and take it?†Robert said. Travis shook his head. â€Å"Catch would kill Jenny and the Elliotts before we ever got close. Even if we got hold of the invocation, it has to be translated. That takes time. It's been years since I've read any Greek. You would all be killed, and Catch would find another translator.†â€Å"Yes, Robert,†Brine added. â€Å"Did we mention that unless Catch is in his eating form, which must have been what Howard saw, no one can see him but Travis?†â€Å"I am fluent in Greek,†Howard said. They all looked at him. â€Å"No,†Brine said. â€Å"They expect Travis to be alone. The mouth of the cave is at least fifty yards from any cover. As soon as Howard stepped out, it would be over.†â€Å"Maybe we should let it be over,†Travis said. â€Å"No. Wait a minute,†Robert said. He took a pen from Howard's pocket and began scribbling figures on a cocktail napkin. â€Å"You say there's cover fifty yards from the caves?†Brine nodded. Robert did some scribbling. â€Å"Okay, Travis, exactly how big is the print on the invocation? Can you remember?†â€Å"What does it matter?†â€Å"It matters,†Robert insisted. â€Å"How big is the print?†â€Å"I don't know – it's been a long time. It was handwritten, and the parchment was pretty long. I'd guess the characters were maybe a half-inch tall.†Robert scribbled furiously on the napkin, then put the pen down. â€Å"If you can get them out of the cave and hold up the invocation – tell them you need more light or something – I can set up a telephoto lens on a tripod in the woods and Howard can translate the invocation.†â€Å"I don't think they'll let me hold the parchment up long enough for Howard to translate. They'll suspect something.†â€Å"No, you don't understand.†Robert pushed the napkin he had been writing on in front of Travis. It was covered with fractions and ratios. Looking at it, Travis was baffled. â€Å"What does this mean?†â€Å"It means that I can put a Polaroid back on one of my Nikons and when you hold up the parchments, I can photograph them, hand the Polaroid to Howard, and thirty seconds later he can start translating. The ratios show that the print will be readable on the Polaroid. I just need enough time to focus and set exposure, maybe three seconds.†Robert looked around the table. Howard Phillips was the first to speak. â€Å"It sounds feasible, although fraught with contingencies.†Augustus Brine was smiling. â€Å"What do you think, Gus?†Robert asked. â€Å"You know, I always thought you were a lost cause, but I think I've changed my mind. Howard's right, though – there's lot of ifs involved. But it might work.†â€Å"He is still a lost cause,†the Djinn chimed in. â€Å"The invocation is useless without the silver Seal of Solomon, which is part of one of the candlesticks.†â€Å"It's hopeless,†Travis said. Brine said, â€Å"No, it's not. It's just very difficult. We have to get the candlesticks before they know about the seal. We'll use a diversion.†â€Å"Are you going to explode more flour?†asked Gian Hen Gian. â€Å"No. We're going to use you as bait. If Catch hates you as much as you say, he'll come after you and Travis can grab the candlesticks and run.†â€Å"I don't like it,†Travis said. â€Å"Not unless we can get Jenny and the Elliotts clear.†â€Å"I agree,†said Robert. â€Å"Do you have a better idea?†Brine asked. â€Å"Rachel is a bitch,†Robert said, â€Å"but I don't think she's a killer. Maybe Travis can send Jenny down the hill from the caves with the candlesticks as a condition to translating the invocation.†â€Å"That still leaves the Elliotts,†Brine said. â€Å"And besides, we don't know if the demon knows the seal is in the candlesticks. I think we go for the diversion plan. As soon as Howard has the invocation translated, Gian Hen Gian should step out of the woods and we all go for it.†Howard Phillips said, â€Å"But even if you have the seal and the invocation, you still have to read the words before the demon kills us all.†â€Å"That's right,†said Travis. â€Å"And the process should begin as soon as Rachel starts reading the words I translate, or Catch will know something is up. I can't bluff on the translation at my end.†â€Å"You don't have to,†Brine said. â€Å"You simply have to be slower than Howard, which doesn't sound like a problem.†â€Å"Wait a second,†Robert said. He was out of his seat and across the bar to where Mavis was standing. â€Å"Mavis, give me your recorder.†â€Å"What recorder?†she said coyly. â€Å"Don't bullshit me, Mavis. You've got a microcassette recorder under the bar so you can listen to people's conversations.†Mavis pulled the recorder out from under the bar and reluctantly handed it over to Robert. â€Å"This is the solution to the time problem,†Robert said. â€Å"We read the invocation into this before the genie comes out of the woods. When and if we get the candlesticks, we play it back. This thing has a high speed for secretaries to use when typing dictation.†Brine looked at Travis. â€Å"Will it work?†â€Å"It's not any more risky than anything else we're doing.†â€Å"Who's voice do we use?†Robert asked. â€Å"Who gets the responsibility?†The Djinn answered, â€Å"It must be Augustus Brine. He has been chosen.†Robert checked his watch. â€Å"We've got a half hour and I still have to pick up my cameras at The Breeze's trailer. Let's meet at the U-PICK-EM sign in fifteen minutes.†â€Å"Wait – we need to go over this again,†Travis said. â€Å"Later,†Brine said. He threw a twenty-dollar bill on the table and headed toward the door. â€Å"Robert, use Howard's car. I don't want this whole thing depending on your old truck starting. Travis, Gian Hen Gian, you ride with me.â€
Friday, November 8, 2019
Free Essays on Ethics In Engineering
Ethics is no longer just associated with lawyers and businessmen. Nowadays engineers and scientists have to worry about ethics as much as they have to worry about the completion of their projects. Since many of the projects are used by the public when completed, engineers have to make sure that codes are followed and that all decisions are ethically based. The primary causes of engineering failure are usually considered to be human factors, design flaws, material failures, extreme conditions or environments, and a combination of all of the above. The engineering failures that are caused by human factors and design flaws are either from accidents or most importantly unethical decisions. The following is a case study about an engineering ethics case. In 1986, the city of Pitcher Wyoming wanted to build a new stadium that would accommodate football and other major events. The city formed the Wyoming Woolies Stadium Authority to build, own, and operate the stadium once completed. The authority hired Matrix Engineering Associates to design the site and structure. Matrix Engineering Associates hired sub-consultant SoilTest Geotechnical Engineers to test the soil, supervise borings, and make any design recommendations. Benson-Marquardt Construction Company (BMCO) worked out a deal with the Stadium Authority and was awarded the construction management contract. When SoilTest was hired by Matrix Engineering, the company already had a busy work schedule because of numerous government jobs. Dennis Snead was the on site project engineer for Matrix and was responsible for the day-to-day engineering decisions. The shear size of the project and the fact that it was Dennis’ most responsible field assignment made it all the more challenging for him. Since this was Dennis’ first huge project he was somewhat intimidated by the more experienced construction superintendents on the job. The intimidation that Dennis felt was nothing com... Free Essays on Ethics In Engineering Free Essays on Ethics In Engineering Ethics is no longer just associated with lawyers and businessmen. Nowadays engineers and scientists have to worry about ethics as much as they have to worry about the completion of their projects. Since many of the projects are used by the public when completed, engineers have to make sure that codes are followed and that all decisions are ethically based. The primary causes of engineering failure are usually considered to be human factors, design flaws, material failures, extreme conditions or environments, and a combination of all of the above. The engineering failures that are caused by human factors and design flaws are either from accidents or most importantly unethical decisions. The following is a case study about an engineering ethics case. In 1986, the city of Pitcher Wyoming wanted to build a new stadium that would accommodate football and other major events. The city formed the Wyoming Woolies Stadium Authority to build, own, and operate the stadium once completed. The authority hired Matrix Engineering Associates to design the site and structure. Matrix Engineering Associates hired sub-consultant SoilTest Geotechnical Engineers to test the soil, supervise borings, and make any design recommendations. Benson-Marquardt Construction Company (BMCO) worked out a deal with the Stadium Authority and was awarded the construction management contract. When SoilTest was hired by Matrix Engineering, the company already had a busy work schedule because of numerous government jobs. Dennis Snead was the on site project engineer for Matrix and was responsible for the day-to-day engineering decisions. The shear size of the project and the fact that it was Dennis’ most responsible field assignment made it all the more challenging for him. Since this was Dennis’ first huge project he was somewhat intimidated by the more experienced construction superintendents on the job. The intimidation that Dennis felt was nothing com...
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