Power in leadership Essay Example | Topics and Well Written Essays - 250 words

Power in leadership - Essay Example Throughout her career in the military, Johnson was a prime example for her colleagues as she would assists her students with surgical procedures as she was part of the U.S Army Medical Research and Development command. Furthermore, her valiant display of leadership enabled her to break the color and the gender barrier, a sensitive issue that haunted the nation and the army at that era. Without a doubt, Hazel Johnson-Brown has contributed a lot to the field of nursing. I would implement several of her techniques that can become the centric point of my career. First, I would embed her work ethic in my career. In addition, I would try to act as a facilitator for my colleagues and not be selfish about education or experience I possess. Furthermore, her ambitions would allow me to take charge in critical situations that can not only give me a confidence boost but enable me to harness my learning curve as I transition from a student to a professional. Power and influence are two vital aspects that come with integrity, responsibility, and leadership. Embedding the core principle of responsibility in my opinion is one of the most vital aspects of attaining power and influence. In any given profession, it is essential that one â€Å"delivers on time† and fully delivers in critical situations. In addition, responsibility can be a channel for being a leader in the team. Incorporating a hard work ethic and giving dedication in this career allows the hospital staff to appreciate your hard work. Hence, it gives them confidence in you to allow you to give leadership roles in vital situations. If one can implement all these vital aspects, power and influence can be achievable at a higher

Effect of Dispossession on Aboriginal Spirituality

Effect of Dispossession on Aboriginal Spirituality There remains a continuing effect of dispossession on Aboriginal spirituality in relation to the stolen generations. Aboriginal spirituality is based on the encompassment of the Dreaming, the inextricable link with the land, totems and sacred sites and involves ceremonies, story-telling, kinship roles and responsibilities and a strong sense of cultural identity. The stolen generations involved children being forcibly removed from their families and communities and put into institutionalised missions and camps run by both the state government and the Christian Church. It was the cause of dispossession that involved colonisation, missionisation, segregation, assimilation and self-determination policies which significantly impacted Aboriginal spirituality; past, present and future. These were deliberate, calculated policies of the state and are evident in the first YouTube video, Rabbit Proof Fence Stolen Generations (March 24, 2009), where the white official points to the authorisatio n paper, this is the law, and physically removes the three native Aboriginal girls from their mother showing signs of inhumane brutality. Through these policies, Aboriginal land, spirituality, culture and Dreaming were lost never mention Aboriginality. This, along with the crying scenes in video two, Rabbit Proof Fence Documentary forced removal scene, shows the emotional impact that it had on the actors as well as on all the victims of the Stolen Generation. This video depicts the traumatic psychological effects the stolen generation era had on the actors themselves, who emotionally broke down into tears having to act in these roles. This illustrates how the loss of family and spiritual ties caused such devastation. This disconnection from the families, communities and thus, from the elders resulted in the inability to pass down necessary knowledge to the next generation that is needed to keep Aboriginal spirituality holistic, living and dynamic as there is a strong need for oral teaching and learning. The prohibition of practicing Aboriginal spirituality led to the loss of religious traditions, culture, language, ceremonies and identity, was also evident in video three, History in the making: Pain of Stolen Generation lives on, at the age of three, Helen Moran was given a new identity and a new family. Since these children were physically separated from their elders who held their spiritual knowledge along with being physically separated from the land and their sacred sites, there was a loss of identity, from their Aboriginal gender and kinship roles and responsibilities, totemic connection to sacred sites and the inability to perform ceremonies. Helen Moran states, we lost everybody, we lost each other, we lost our grandparents, we lost our whole family, they changed our names, they changed our whole heritage, our identity. This had a continuing effect on Aboriginal spirituality as it broke up families, communities and led to many social and emotional problems. As a result of the continuing effect of dispossession, Aboriginal spirituality has been destroyed overtime, driving them to negative, on-going, long-term problems such as alcoholism, drug abuse, lack of educational achievement, economic opportunity, lowered living standards,; lowered life expectancy, and higher infant mortality rate. Helen Morans personal experience epitomises her emotional trauma the worst thing for me is the idea that this man (Helen Morans biological father) died with his children hating him and blaming him, you lose your children, you struggle through life, mental illness, addiction and you die a lonely sad death with nobody around you. Helen concluded, I wish I had the chance to learn the truth which exhibits how the loss of truth and Aboriginal spirituality had a continuous, effect as Aboriginal family members, victims of the Stolen Generation, still search for their true cultural identity and heritage in the quest to find their spirituality. In summation, such dispossession, violent and physical removal of native Aboriginal children from their parents demolished Aboriginal spirituality since the Dreaming, kinship roles and responsibilities, cultural identity, heritage, language and traditions were lost with disconnection from their elder generations. This drove modern Aboriginals to overwhelming social and emotional problems. The relationship between Aboriginal spirituality and religious traditions require the process of reconciliation. There is a strong need for reconciliation between Aboriginal spirituality and Christians due to the initial contact between the two; full of racism, classism, oppression, inequality, injustice, hate, fear and division. Aboriginal people initially beared the brunt of violence, where they were forced and threatened violently to forget their aboriginal culture, traditions and language. Instead they forcibly were made to integrate into nominal Christianity attending Church services, Sunday school and singing hymns. Western Christianity had a negative impact where falsehoods and heresies were taught to Aboriginal people, for example, The Hamitic Curse, condemning all dark-skinned humans to eternal inferiority. These falsehoods had such an immense impact that most Aboriginals voluntarily denied their Aboriginal heritage, identity, culture, traditions and language because they we re forced to believe in the falsehoods and were concerned with their personal sins rather than the institutionalised sin conducted against them. The awareness that these negative experiences were immoral was the catalyst for the process of reconciliation. A step towards hope for Aboriginal victims to restore their spirituality can be seen in the source, taken from the Lutheran Church of Australia. Aboriginal artwork in the form of a circle is positioned in the centre of the cross to illustrate the continuous existence of Aboriginal spirituality in the heart of those who converted to Lutheranism. If reconciliation is achieved, the future encompasses more hope for these victims. The source is an expression of Aboriginal theology which is the reconciled relationship between Aboriginal spirituality and modern Christianity. The sun rays in the image symbolises the cross significance and how it permeates throughout Aboriginal spirituality and emphasises the need of reconciliation. The symbol of symmetry epitomises the reconciled coexistence of the two religions and the hope for continuous reconciliation. There are some Aboriginal theologians that are part of the liberal tradition. Rev. Dijimiyini Gordarra and Pastor Cecil Grant from Churches of Christ individually helped reconcile Aboriginal spirituality with the Uniting Church in 1970 by contextualising the gospel for Aboriginal people. In 1985, Rev. Arthur Malcolm, the first Aboriginal Anglican Assistant Bishop in Australia was deeply committed to reconciliation and thus, counselled and nurtured Aboriginal people throughout their painful experiences, hopes and visions. The Catholic Church attempted acts of rec onciliation when Pope John Paul II visited Alice Springs in 1986 and stated There is the need for just and proper settlement that lies unachieved in Australia. Aboriginal story-telling theology is another pathway to allow Aboriginal victims to remember their Aboriginal spirituality as well as embrace their Christianity. In this way, Aboriginal people reconcile their heritage with their Christianity as they are taught Biblical scriptures through Dreaming Stories which makes the gospels more meaningful and relevant to the Aboriginal way of life. The reconciliation and unity between Christianity and Aboriginal spirituality can be seen in the source where the cross is made using traditional Aboriginal witchetty grubs. There have been many other movements towards reconciliation. The Uniting Church and the Aboriginal and Torres Strait Islander Christian Congress organised an exchange program called About Face, where 150 non-Indigenous people aged from 18 to 30 lived in Aboriginal and Torres Strait Islander communities. As a sign of reconciliation, a friendship was built when Aboriginal Pastor Ricky Manton and his wife Kayleen were invited to St. Augustines Anglican Church to perform a service. Leaders from many religious traditions gathered in order to fight against Howard Governments attack on the Wik legislation. Other religious traditions, like Judaism and Islam, have assisted in the reconciliation process. A Jewish couple, Tom and Eva Rona, funded the Rona-Tranby project that recorded oral history with the help of Aboriginal Elder Eliza Kennedy. The Muslim community in Australia is most supportive of Aboriginal reconciliation on spiritual, moral, humanitarian and prudential pragmatic ground  [ 1]  is a claim of Islamic assistance in the process of reconciliation. Many faiths like Islam, Buddhism and Hinduism have also assisted in the process of reconciliation. This is evident in The Week Of Prayer For Reconciliation that began in 1993 where they shared the same goal of reconciliation exhibited through dedication to prayer, thought and reflection on acts of unity. In conclusion, there have been many efforts to encourage the process of reconciliation between Aboriginal spirituality and religious traditions and there needs to be continuous support in this subject. The symmetrical elements in the source, taken from the Lutheran Church of Australia, are powerful examples of how artwork has symbolised the co-existence of both traditions. Steps towards reconciliation in the form of proactive movements also provide hope for the victims who had suffered the horrendous effects of spiritual deprivation. Ecumenical developments and interfaith dialogue are of immense significance in Australia. Ecumenical developments are movements that promote cooperation, discussion and unity between different Christian denominations, focusing on what brings sects together, rather than what pulls them apart. Such movements are important to Australia as different Christian denominations unite to solve Australian youth, spiritual, environmental, social and justice issues, spreading peace and harmony. Interfaith dialogue is the cooperative communication between different religious traditions and their adherents. These promoted understanding, peace and a strong sense of belonging between many religious traditions. Non-denominational approach is a method of ecumenical development where it focuses on ignoring differences between different Christian denominations. Such movements can be of great importance to Australia. For example, the Australian college of Theology (ACT) strengthens Australias education system. ACT began in 1898 when Anglicans within Australia gathered resources to produce tertiary courses and exams at every Anglican college. It was linked to universities across Australia and was credited by the NSW Higher Education Board. It became non-denominational when there was more non-Anglican than Anglican students. It was a strong organisation due to the ecumenical movement which increased its efficiency and offered a common program amongst people. Other examples of a non-denominational approach towards ecumenical developments include youth associations such as Girls Brigade and Young Mens Christian Association. Such organisations builds trust between the different denominations involve d. This trust would result in a community that is based on trust, kindness and friendship, creating a stronger witness to the community. Ecumenical developments, in the form of interdenominational approaches, are increasingly evident and significant in Australian culture. Such approaches are those that are collaborative and the goal is to provide opportunities for negotiation between different Christian denominations. This is important to Australia as it creates a sense of unity, belonging, commonality and acceptance on many levels. It begins when Christians from different denominations interact with each other and, hence, leading to communal discussion. An example of this is the annual Week of Prayer for Christian Unity and Reconciliation. This is conducted with a united goal to reach a state of complete reconciliation, relieving many denominations from tension, violence and unnecessary conflict. Many denominations hope for denominational dialogue to act as a facilitator to develop new relationships by exchanging ministers to perform services. Such exchanges are known as pulpit exchanges. Christmas Bowl Appeal, Force TEN and the House Of Welcome are other instances of ecumenical movements where many denominations unite to build fundraising programs. These assist Australia by providing it with a positive reputation in charitable work, These projects show how the kindness of Australians can make a practical difference in the lives of people very far from our shores  [2]  Some of these projects, like House of Welcome, are vital in Australia as they support refugees that have been newly released in Australia by providing them with accommodation and employment. Through these charitable organisations, different denominations bond together and form strong relationships. Ecumenism is important in Australia at a family level. It promotes family through interchurch marriages. This is seen when both the Catholic and Uniting Church composed an agreement on interchurch marriages as a gift to the church. Ecumenism is also helpful in reducing duplication of material, which in turn increases efficiency. This is seen in The Anglican-Roman Catholic International Commission (ARCIC), where the Catholic and Anglicans prepared doctrine works on common beliefs of the faith. In 2001, the Catholic and Protestant churches united in Australia for the National Church Life Survey where 500,000 adherents from 20 different denominations actively participated in. Such union encourages tolerance and reduces aggression and violence. It in the larger scheme of things reduces racial and spiritual discrimination and attack. Australia is a multicultural and multifaith country and, hence, would benefit from embracing unity of different denominations within Christianity. Deeper ecumenical developments are those that embrace differences. With these movements, comes appreciation and recognition of uniqueness in order to enrich the relationship and focus on commonalities, like the common belief in one supreme God. The deepest level of ecumenism involves overcoming differences and primarily aiming for unity between different denominations. These achievements ultimately bring social justice, peace, harmony and understanding in Australia. The common need and view of religion around the world has resulted to an increase in the search for cooperation and unity since 1945 in Australia. Interfaith dialogue is even more important than ecumenism since the people uniting are separated by greater differences. Since WWII, interfaith dialogue has allowed Australia as a whole to change its attitude towards other religious traditions other than Christianity. It has allowed Christianity and its adherents to recognise their faults and mistreatment against other religious traditions errors at best and works of devils at worst. Interfaith dialogue assists in opening interaction between different people and maintains a multicultural Australian society. It also builds harmony in Australian context as it aims to achieve common goals between religious groups. Interfaith dialogue also addresses division, concern and any ongoing religious conflict such as the Cronulla Riots. It supports and embraces differences. Interfaith dialogue depicts the desire of Australias religious traditions to engage with each other and with the world as it is extremely important to do so in the 21st century. There is strong evidence of interfaith dialogue in Australia and this has been depicted in acts of cooperation between religious traditions in Australia. In 2001, Anzac Day, Christian ministers and Buddhist monks both took part in the services at St. Marys Cathedral. This encouraged unity among Australians as they honoured soldiers in the heart of Sydneys CBD. The Victorian Jewish-Christian Dialogue Committee, The Muslim-Christian Council which together prayed for peace in Ambon, Indonesia and the Multifaith Religious Services Centre which ran at the Sydney Olympics are other examples of interfaith dialogue. Leaders of Christian, Buddhist, Hindu, Jewish, Muslim and other communities together assisted with the $2 million Grifith University Multi-faith Centre showing how unity expresses great strengths and benefits to the Australian community. It brought peace in Sydney 2001, after the terrorist attack, where Muslim, Hindu, Buddhists and many denominations of Christians united at a multifaith prayer vigil.

Buried at Sea :: Creative Writing Essays

Buried at Sea "Ahh, there's no wind today," sighed Cobi as he tacked his sail around and headed for the shore. Cobi was a sailor. Cobi wasn't a typical sailor, Cobi was a National Championship winning sailor. A sailor who thrived on high winds and rough seas, who has accomplished everything there is to accomplish in Canadian sailing. He is the envy of every young sailor and child. They wish, aspire, and dream to be like Cobi. "Hii Cooobiii," wines Julie. Julie just happened to be standing on the dock of the Yacht Club as Cobi tied his luminous, new, nine-thousand dollar boat to its mooring. Julie, was just one part of Cobi's large female entourage, who followed and prayed on his every move and breath. Cobi Jones was not only very skilled in the nautical art of sailing, he was the most popular, the best looking, and even one of the smartest kids in school. "Hi Julie," moaned Cobi in reply, "what are you doing here?" A shocked, but smiling Julie answered, "Just came to see ya." "Well visiting hours are over," Cobi uttered as he pushed past Julie and trekked up the rocky shore to his home. His home! His home was a picturesque array of hand-crafted pillars and intricate woodwork that beautified even the aesthetic sandy ocean beach that encompassed it. As always, after sailing practise, he was greeted by a honk and a wave from his father returning from work. His father was a partner in Jones, Jefferson, and Deveau, the most successful law firm in Nova Scotia. He was able to fund Cobi's sailing career from the start, and his money played a very large role in Cobi's sailing success and popularity. Other than Cobi's majestic surroundings, Cobi led a typical eighteen year-old after school life. He ate, did homework, spoke to his many friends the phone, and then fell asleep with a remote control in his grip. This evening wasn't an exception. The following day at school, Cobi was greeted by all of his friends and sailing cohorts and he sauntered to his first class. The greetings ranged from "Hey man", to "What's up", and to the simple "Hi". Cobi habitually responded with a mumbled "Yo." Sometime after an insightful, and invigorating lecture from his favourite English teacher Dr. Noble, he ran into his friend and sailing crewman Greg. "Hey man, what're ya doin' after school today?" asked Cobi. "Nothin' man, it's too messy out. That hurricane's gonna hit tonight you know," replied Greg. "I know man, that's why I asked"

Religion S Function

Freud had many views on the function on why we, as humans, make a big part Of our lives connected to religion. One reason he gives is because humans need a defense for the nature for which we cannot control. Freud believes that nature is cruel. Since we have absolutely no power over it, he believes we need protection, which would be the higher power. An example of this would be a natural disaster. This would include Hurricane Strain. Since people came together to help the victims of this uncontrollable event, one might say that there must be an explanation to why this horrible event happened.The explanation would be that God (or another higher power) has caused it so people would band together to help one another. I believe Freud is right when he says that religion defends against the cruel aspects of nature. People do come together when bad things happen and I believe that they think there must be an explanation for it and that's why they re there to help. Without religion, they may not see the benefit in helping others. On the other had, do not believe that nature is entirely cruel. Nature also provides us with things that are essential to our survival.These things would include rain for our crops, sunlight for our bodies, and even the trees that provide us with oxygen. If nature were entirely cruel, it wouldn't have done this. Another view that Freud had on the purpose of religion is to abject humans to live in a civilization. He believes that individual humans are a direct threat to civilizations, but humans as a whole consider it to be a benefit. To make a civilization work, there must be a leader recognized by the mass part of it. This leader pressures people to follow the rules, laws and other institutions.This leader would be the higher power. The rest, thus keeping the custom of the civilization going, adopted this coercion to the things civilians must follow. An example of this would be baptisms. Basically everyone in the Christian church has gotten b aptized, but why? This rite of passage into any Christian church has been used since the beginning of its existence. The reason is because people have a learned feeling that if they don't or don't have their child baptized, salvation cannot be achieved. Of course, people were not born with this idea, but rather coerced into believing it.The function of baptisms are to give people the feeling of safety and also that they are involved in civilization. This â€Å"rule† of Christian civilization is the reason that millions of people are baptized and will continue to be. Freud is definitely right with this belief. Believe this because my family is a perfect example of this. I was baptized in the Catholic Church when I was a baby, yet I never go to church. My parents fell into the civilization rule made by the leader that is religion. They were brought up to believe the same belief that millions around the world believe-that it would bring salvation.I will probably do the same to m y kids one day, since I now deem it as important A very important function of religion to Freud was that it made a moral code for humans to live by. This would include religious codes such as the Ten Commandments, the Noble Path of Buddha, the Five Pillars of Islam, or others. All of these represent a code that people should live by if they want to live a good life and be worthy enough for their higher power in the after life. Because of these codes, people don't kill one another, or other bad things for the civilization, but instead try to live a good life.This good life would include, according to these codes, giving to others, believing in their God, or praying. These rules that religion forces people to live by make for a better civilization, according to Freud. These rules apply directly to human civilization n the way hat they connect to the government laws in which people live by. An example of the application of the rules into the real world is that in most countries, it is illegal to kill someone. There are serious consequences for murder. The connection between the law of a country and the law of a religion show how much religion has influenced outside civilization.The moral code that was used for religious purposed which were followed by most, had been converted into the law used by many governments today. I believe Freud was right In saying that a large part of the function of religion is to provide a moral code for people. Without it, there could be the possibility that people would be allowed to run around killing left and right. Civilization wouldn't exist if this were true, because everyone would be dead. Although this is true, I also believe that even without the code, people would still find a way to maintain order. Onto think that chaos is only averted because of the moral codes, but because humans long for an orderly lifestyle. The drive for stable, maintained life styles is an evident characteristic of all humans. No one wants to be confus ed with his or her place in life all the time. It would cause psychological instability. One way or another, I believe that we would still have laws and regulations without religion. Peter Berger is another major thinker that had his own beliefs about the functions that religion has. One belief he had was that society shapes people.Babies are born as a blank slate of a person. With no beliefs, thoughts, or feelings on any subject in the world, they learn the things that surround them. The society that they are born into has already existed for years and it shapes the way the new person can live. This creates conformity. Berger also says that a process called objectification happens; this is when people grow up in a society where they take it for granted as the right way for living compared to other societies. A great example of this would be the terrorist attacks on 9/11.As Americans, we were stricken with fear and hostility towards the people who we believed to be evil and criminal . Our society we live in does not, under any circumstance, stand for such horrible attack against our beloved country. The terrorists didn't see it that way. The A-Qaeda found it to be the right thing to do. This directly shows objectification. Americans believed this act was of terror and were hurt deeply by it, while the terrorists didn't. The efferent backgrounds that we grew up in compared to what they grew up in explain the differences in behavior.Berger was correct with his belief on objectification, because it is clear that people from different societies act different then others. Everyone is born the same way -? with no knowledge of anything but to eat and sleep. The society in which we grow up in makes the person. Adding to this, I also believe that societies change with new generations. New generations don't only follow what their parents and grandparents did, but try to improve their life. This is shown by all the new technology We now live with. We always try to advance ourselves, but don't stray too far away from what we know.Another important belief that Berger had about the purpose of religion was that it helped humans give meanings to things. People can perceive of their own experiences in a meaningful way. This is very important because it makes chaotic things have its own significance. Without religion, in Burger's eyes, people would live with madness everywhere -? death, natural disasters and other tragedies. Berger uses the term cosmos, a notion of stability that links human experience to a divine order, offering a sense that our lives are tot mere combinations of random events but instead that our experiences are linked to some larger sacred plan.If a woman were to lose her sister to breast cancer, and then devote her life to raising money for research, she may vow that the death â€Å"meant something. † People give tragic accidents, like this one, a meaning. They reject the chaos nature of death by giving it a meaning that a divin e power created it for a reason. Susan G. Someone was the dying sister of Nancy G. Brinier, who then went on to create the Susan G. Someone for the Cure. It has since risen more then $2 billion in a fight against areas cancer. The terrible death of her sister made Brinier help decrease breast cancer mortality in the U.S. Stories like this are heard all over the world because religion helps them find meaning in horrible events such as death. I most definitely believe this is the case in humanity. Without religion, life would be depressing. People die every day. Without the thought that it was â€Å"all in God's plan†, I don't think people would have a reason to live. Why would anyone want to if everyone just died them with them themselves eventually joining them? There are many things that we give meaning to, that we need o give meaning to, in order to survive this hard life.

Environment, Crime, and Disease of Pakistan Essay

In 1947 Pakistan was granted a partition from British India and Pakistan was created. Since that date, Pakistan as a country has been facing a set of unique problems. Environment, crime and disease are issues that influence the lives of all people of Pakistan. Awareness, security and protection by Pakistan government is required if change is expected. Overpopulation and terrorism are two issues that must be addressed by the Pakistan’s government. Pakistan is one of the fastest growing countries in the world and the country is tainted by the terrorist acts, which take place every day. Pakistan’s current state and the issues of terrorism and population have significant influence on environment, crime, and disease within Pakistan. Overpopulation is defined as the state in which numbers exceed the ability to provide available resources. Overpopulation creates a long list of problems which includes but not limited to issues of; food shortage in the country because its resources are not sufficient to meet the needs of the people, issues of transportation resources that are not sufficient to provide better transport facilities to whole of the population. Overpopulation creates air, water and noise pollution in the environment and in this way, badly effects the environment and the health of the people of Pakistan. The ratio between the population and available resources cannot be ignored. Available resources will not be sufficient to meet the demand of rising population. The amount of waste produced by population will slow down the waste management programs leaving untreated waste and poor hygiene that will result in the spread of diseases. Overpopulation will make the spread of contagious diseases even easier. Health resources available will not be sufficient enough to cater to the needs of the huge population. Population issues of Pakistan and how this issue is affecting the environmental health and economical state of Pakistan is a real concern. Pakistan is one of the fastest growing countries in the world. According to the World Bank’s overview of Pakistan, â€Å"Pakistan has important strategic endowments and development potential. The country is located at the crossroads of South Asia, Central Asia, China and the Middle East and is thus at the fulcrum of a regional market with a vast population, large and diverse resources, and untapped potential for trade. The increasing proportion of Pakistan’s working-age population provides the country with a potential demographic dividend but also with the critical challenge to provide adequate services and increase employment† (para. 1). If steps are taken the population of Pakistan can be beneficial to the development, growth, and economic state of the country. The government must promote and fund education awareness to the citizens of Pakistan. IRIN News reports in 2011, â€Å"According to official figures, the projected population for 2015 is 191 million, up from the current figure of 170 million, making it the sixth most populous nation on earth. By 2050 it is expected to climb into fourth place† (para 2). The percentage of Pakistani are of Islam faith and the religious beliefs are a factor in the growth rate. Unfortunately, the Muslim’s in Pakistan are led to believe that birth control is a heinous sin. It’s normal for men in the country to desire to father many children and to seek medical treatment if they cannot achieve this goal. In China, those couples who have more than one child lose their jobs and have to migrate to the rural areas to work in the fields. In Pakistan, modern education should be taught to the people that birth control is not forbidden by Islam. Until that happens, Pakistan’s population will go on increasing exponentially. There is another factor to consider when overpopulation is being analyzed within Pakistan. At independence in 1947, many refugees from India settled in urban areas of Pakistan. Years preceding the partition, a significant amount of the residents of Pakistan cities boarding India were immigrants. Some refugee colonies were eventually recognized as cities in their own right. People of India migrated from the Muslim minority provinces to Muslim majority provinces within Pakistan, seeking refuge. The Office of the United Nations High Commissioner for Refugees reports, â€Å"Pakistan hosts over 1.6 million registered Afghans, the largest and most protracted refugee population in the world† (para 1). The Pakistan government is trying to put processes in place to assist the refugees back to their original country of home. It is vital to the state of the country and all people living in Pakistan for the government and other assisting programs to continue to make progress concerning the population issue in Pakistan. Terrorism is another threat to Pakistan’s progress as a country. Terrorism crime is affecting the development of Pakistan and is a devastating issue to the people, safety, economy, and quality of life within Pakistan. The war on terror has affected Pakistan more than any other nation in the world. The World Bank reports, â€Å"Pakistan faces significant economic, governance and security challenges to achieve durable development outcomes. The persistence of conflict in the border areas and security challenges throughout the country is a reality that affects all aspects of life in Pakistan and impedes development. A range of governance and business environment indicators suggest that deep improvements in governance are needed to unleash Pakistan’s growth potential† (para 2). The civilians involved are traumatized by the fighting, violence, and discrimination. Human rights are being denied due to the continuous attacks and violence the terrorist afflict on the civil ians within Pakistan. This country would greatly benefit from a leader who can lead this country in its hour of crisis and make the population feel proud of their nationality. The major reason of increase in population and the terrorism in Pakistan is due to lack of education and government investment. Government should invest more money to educate people. Pakistan government must remain allies to those who will support the initiatives set in motion to establish a positive future for the country of Pakistan. The Pakistan government must make those who commit terrorist acts accountable and stand up for the victims. The country must strengthen the infrastructure of its military and security groups. Government of Pakistan should focus on improving economic governance, human development, social protection, security, and reducing the risk of conflict. Through these objectives the country’s ability to become a stronger country will increase. References IRIN News. (2011, January 18). PAKISTAN: Population growth rate adds to problems Retrieved from http://www.irinnews.org/Report/91656/PAKISTAN-Population-growth-rate-adds-to-problems Peter Blood, ed. Pakistan: A Country Study. Washington: GPO for the Library of Congress, 1994. Retrieved from http://countrystudies.us/pakistan/29.htm The UN Refugee Agency. (2013). Pakistan. Retrieved February 7, 2013, from http://www.unhcr.org/pages/49e487016.html The World Bank. (nd). Pakistan. Retrieved February 8, 2013, from http://www.worldbank.org/en/country/pakistan