Fraud Cases Essay Example for Free

Fraud Cases Essay Tan Sri Eric Chia Eng Hock or commonly known as Eric Chia is a millionaire in Malaysia ad is a former chairmain of Perwaja Steel. In June 2007, Chia discharge committing criminal breach of trust 13 years ago when embezzling money from the company of Perwaja Rolling Mail and Development Sdn Bhd of RM $76. 4 million at 19 February 1994 when was the Managing Director. In his cases, Perwaja Rolling Mill and Development Sdn Bhd in Kuala Lumpur instructed American Express Bank Limited to transfer and credit 2,890,130,210 yen (RM76. million) into Frilsham Enterprise Incorporateds account. Yvonne Lam Yuen Shan, an operations support and control manager of the bank, said she also corrected Frilsham Enterprises account number from 953601855 to 9530018552. Lam, has agreed that the amount stated was actually credited into another bank account (account number 547003027) of Frilsham Enterprise. The 2,890,130,210 yen was the specific sum of payment under the technical assistance agreement, minus the bank charges. The original payment amounted to 2,891,580,000 yen. Asked why the money was transferred to the second account instead of the earlier account, Lam said: We got confirmation from the customer that they would like the amount to be transferred into the second account. We executed the clients request to credit into the account. Chia is accused of dishonestly authorising payment for the amount to the account of Frilsham Enterprise Incorporated with American Express Bank Ltd, Hongkong, for technical assistance from NKK Corporation, when no such payment was due to the latter. Alternatively, he is charged with dishonestly disposing of the funds by entering into an agreement with NKK Corporation and authorising payment for the amount without the approval of the board of directors or the tender committee of Perwaja Rolling Mill Development Sdn Bhd. He is alleged to have committed both offences as managing director of Perwaja Rolling Mill Development Sdn Bhd at its office at Menara UBN on Jalan P Ramlee here, between Nov 4, 1993, and Feb 22, 1994. Another witness, Jesse Leung Ngai Chow, said he signed a letter on behalf of Apex Corporate Services Limited, directed to American Express Bank, on an application to open a bank account for Frilsham Enterprise Incorporated. Leung, who worked part-time at Apex as the managing director between 1993 and 1994, said the letter needed the signatures of four authorized signatories T. O. Yip, Robert Kong, H. Y Tan and himself. Asked to name the person who gave the instruction to open the account, Leung said it was Yuji Maeda. Apex Corporate Services Limited provides incorporation of companies, company secretarial services, setting up of trusts and trustee, corporation nominee director and operation of bank accounts. Leung agreed that the two signature cards referring to two Frilsham Enterprise bank accounts were dated Feb 2, 1994, and both indicated closure of account on July 7, 1994. Another letter by Yuji Maeda instructed American Express Bank Limited to transfer the amount of 2,890,130,210 yen to Waterfront International Limited through a bank account 9547003126, he said. On the search conducted by Michael Burley, acting chief investigating officer of the Independent Commission Against Corruption (ICAC), Leung said: Although the clients (Frilsham Enterprise) current status report which, was kept by Apex, was struck off, the Hongkong ICAC could still detect and reactivate that data. Leung said he did not know how the ICAC officers, who conducted the search on July 15 this year, could detect the data and added that it was suprising as Frilsham Enterprise was not functioning anymore and its data have been deleted completely. Under cross-examination by lead defence counsel Datuk Muhammad Shafee Abdullah, Leung said the Anti-Corruption Agency in Malaysian made two visits to Apex Corporate Services Ltd for investigations. The first visit was on June 19, 1996, to check some details without any seizure, while the second visit was in April this year. Leung confirmed that Yuji Maeda was the only one who gave any instructions to Apex pertaining to Frilsham Enterprise. Asked how many companies Yuji Maeda had asked Apex to maintain for him, he said: A couple more, such as Sakyo Consultancy Inc. Ltd, Borneo Enterprise. However, when asked whether Sita Investment Ltd was included in the list, Leung replied in the negative. The prosecution led by Attorney-General Tan Sri Gani Patail kept its promise to wrap up on Thursday its recording of evidence here on the alleged money trail pertaining to the RM76. 4 million when it called its sixth and last witness to the stand Cheng Tai Foon, a nominee director of Borneo Enterprise in January 1994. Cheng, who is currently a director in a security firm, said he signed an application to open a bank account in Banque Indosuez on the instruction of Leung, who was his former boss when they were working at an accounting firm, John Byrn and Co. Asked how he got involved in signing as a nominee director, Cheng said Leung often referred cases to him and he admitted that he was also a nominee director of other companies such as Borneo Enterprise.

Reducing Central Line-Associated Blood Stream Infections

Reducing Central Line-Associated Blood Stream Infections Literature Review: Reducing Incidences of Central Line-Associated Blood Stream Infections A bundle is a group of interventions related to a disease process, that when executed together, produce better outcomes than when implemented individually. Numerous studies done in the developed countries have shown that proper implementation of evidence based practices grouped together as central venous catheter bundle had brought a dramatic reduction in the incidence of CLABSI. Studies in developing countries had also shown high incidence of CLABSI and reduction in CLABSI rate albeit lesser than that of developed countries. Studies from India have a shown a higher incidence of CLABSI and poor adherence to central line catheter bundle. Morbidity and mortality due to CLABSI is considerably high despite underreporting of such events. The development and publication of guidelines often does not lead to changes in clinical behavior and guidelines are rarely if ever, integrated into bedside practice in a timely fashion. The most effective means for achieving knowledge transfer remains an unanswered question across all medical disciplines. Our study aims to determine the compliance with CVC bundle in management of patients in medicine wards and ICU at All India Institute of Medical Sciences New Delhi and the impact of intervention in the form of periodic physician education and feedback in compliance with CVC bundle and central line catheter related complications. Review of literature Ever since the introduction of central venous catheters in the early 1950s, it had varied uses and later numerous studies revealed that it was associated with a varied number of complications. Although mechanical complications were common in the early years of CVC use CLABSIs quickly became recognized as a serious complication associated with their usage. Central venous catheter is defined as a catheter whose tip terminates in the great vessels. The great vessels are the aorta, pulmonary artery, superior vena cava,inferior vena cava, brachiocephalic veins, internal jugular veins,subclavian veins, external iliac veins, common iliac veins,femoral veins, and, in neonates, the umbilical artery/vein. Types : Common types of central venous catheters are Non tunneled catheters, Tunneled catheters, Implantable ports, PICC. A peripherally inserted central catheter (PICC) is peripherally placed, but is considered a central catheter because its tip terminates in the central circulation. These venous catheters can also have single, double or triple lumens although single lumens are frequently used and are for intermediate to long term therapy for blood draws or infusions. Complications of CVC: Mechanical complications(4,9)include Pneumothorax is a common complication with subclavian and IJV cannulations without the use of ultrasound. The use of real time ultrasound reduces the number of attempts and associated with a significantly lower failure rate with internal jugular vein ( Relative risk 0.14, 95% confidence interval 0.06 to 0.33). Limited evidence also exists for sublclavian and femoral routes in this metanalysis. Thus the chances of pneumothorax will be greatly reduced. Pneumothorax is usually apparent immediately on Chest X rays and management may vary from simple observation to ICD placement with needle drainage needed for tension pneumothorax as emergency(11). Delayed pneumothorax is also known to occur with an incidence of 0.4%, more common with subclavian and with multiple attempts(12). Bedside ultrasonography allows diagnosis of pneumothorax to be made immediately with high sensitivity by clinician but is operator dependent(13). Misplacement of catheters occur commonly such as tip malposition or rarely such as within artery. It is common practice to assess tip position lying above carina for right sided catheters assuming pericardial reflection below carina and below carina for left sided catheters in view of acute angulation to superior venacava(14). Management varies depending on the complication such as repositioning of tip for tip malposition lying below carina or when lying with an artery, interventional radiologist or vascular surgeon opinion is sought and removed accordingly(15). Arterial injuries are more common with femoral and internal jugular rather than subclavian approach. A systematic review of complications of central venous catheters revealed significantly more arterial punctures (3.0% vs 0.5%) and less malpositions(5.3% vs 9.3%) with jugular access(16). It leads to hematoma in approximately 40% of patients. The best way to prevent arterial injury is by ultrasound assistance during cannulation(17). Other rarer complications are local hematomas,cerebrovascular accidents mostly seen with arterial injuries via internal jugular access, arrhythmias, perforation of the vein or right atrium, chylothorax, pseudo aneurysm, AV fistulas, cardiac tamponade, guidewire loss and catheter embolisation etc. have been reported. These complications largely depend on the site of insertion and on operator experience. Such complications can be prevented by ultrasound guidance and proper techniques. Infectious complications are most dreaded as it is associated with mortality rates upto 25% and in developing countries even up to 60% and prolong the duration of hospital stay and are largely preventable. Evidence based guidelines have been developed as the central venous catheter bundle which significantly decreases the incidence of infections as shown in below studies.CVC use in non ICU settings is associated with at least a 2 fold rise in infection rate than in ICU settings. However studies are very limited on the infection rates as well as on the preventive measures in non ICU settings. Thrombotic complications range from 1.2 to 3 % in subclavian veins to up to 8 to 34% in femoral cannulations. Merrer et al in a randomized control trial found significantly increased incidence of thrombotic complications(21.5% vs1.9%,p

Evaluation of Mary Shelleys Frankenstein Essay -- Mary Shelley Franke

Evaluation of Mary Shelley's Frankenstein Form, Structure and Plot   Ã‚  Ã‚  Ã‚  Ã‚  Frankenstein, an epistolary novel by Mary Shelley, deals with epistemology, is divided into three volumes, each taking place at a distinct time. Volume I highlights the correspondence in letters between Robert Walton, an Arctic seafarer, and his sister, Margaret Saville. Walton's letters to Margaret basically explain his expedition at sea and introduce Victor Frankenstein, the protagonist of the novel. Volume II is essentially Frankenstein's narrative, told in his point of view, with much action, death, and many more characters. There are a few chapters within this volume in which the monster narrates his adventures while alone. Volume III displays Victor's death and the monsters portrayal as a desperate character. Robert Walton also writes one final letter to his sister, explaining the remainder of Victor's story. The story is written chronologically, but because Victor's narrative brings about a flashback, it seems as if Victor is found, then the story shifts ba ck in time to Victor?s youth and works its way back into present time. Volume I and Volume III are written in Walton?s perspective but Volume II is written mostly in Frankenstein's point of view. The work follows the patterns of an epistolary novel in that letters introduce the plot, the plot itself follows, and then letters to commence the plot end the story. The actual happenings of Frankenstein cover a two year period, but this does not include Victor?s narrative in Volume II. Characters   Ã‚  Ã‚  Ã‚  Ã‚  The characters that serve as narrators at some time during the story, Robert Walton Victor Frankenstein, and the daemon, may be considered believable. Walton describes his aspirations and limited findings, which lack room for inaccuracies. Frankenstein?s narrative, which seems somewhat farfetched at first with the introduction of the monster, proves itself as believable due to the raw emotions he expresses. The monster?s narrative is also believable because it just accounts for what he had done to fill time while alone in the woods.   Ã‚  Ã‚  Ã‚  Ã‚  Victor Frankenstein, one of the novel?s round characters, may be described as a creative, knowledgeable, and reserved man in his middle ages. The novel is unique in that Victor Frankenstein is both the protagonist and antagonist, consequentially creating a conflict of man versus himself. W... ...n my native   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  wood, nor known nor felt beyond the sensations of hunger, thirst, and   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  heat! Of what a strange nature is knowledge! (119).   Ã‚  Ã‚  Ã‚  Ã‚  The theme only heightens toward the end when Frankenstein sputters his dying words: ?Farewell, Walton! Seek happiness in tranquility and avoid ambition, even if it be the only apparently innocent one of distinguishing yourself in the science and discoveries. Yet why do I say this? I have myself been blasted in these hopes, yet another may succeed.? (215). It is only appropriate that his dying words confront the main them of the story. In essence, Frankenstein is confirming that knowledge is, in fact, dangerous, but even more dangerous is not pursuing knowledge for if one were to succeed, he would open that field up to all of mankind. Significance of Title There seems to be no true significance of the title Frankenstein. It seems merely to be named after the story?s main character, protagonist, antagonist, and, of course, its roundest character. Works Cited: Shelley, Mary Wollstonecraft. Frankenstein; or, The Modern Prometheus. Ed. D.L. Macdonald and Kathleen Scherf. Peterborough: Broadview Press, 1994.

The Presentation of Education in Hard Times by Charles Dickens Essay ex

Examine the presentation of Education, chapters 1 to 4 in Hard Times by Charles Dickens Charles Dickens wanted to attack the failings of education and the wrong-headedness of the prevailing philosophy in education. He believed that many schools discouraged the development of the children’s imaginations, training them as â€Å"little parrots and small calculating machines† (Dickens used this phrase in a lecture he gave in 1857). Nor did Dickens approve of the recently instituted teacher training colleges. These had been set up in the 1840s, after the British government acknowledged the need to raise the standard of education in schools. The first graduates of these training colleges began teaching in 1853, a year before the publication of Hard Times. M’Choakumchild, the teacher in Gradgrind’s school (which was a non fee-paying school that catered to the lower classes), is Dickens’s portrait of one of these newly trained teachers. Many educators agreed through time-sharing Dickens’s view of what were wrong with the schools. They believed there was too much emphasis on cramming the children full of facts and figures, and not enough attention given to other aspects of their development, for example â€Å"'NOW, what I want is, Facts. Teach these boys and girls nothing but Facts. Facts alone are wanted in life. Plant nothing else, and root out everything else. You can only form the minds of reasoning animals upon Facts: nothing else will ever be of any service to them. This is the principle on which I bring up my own children, and this is the principle on which I bring up these children. Stick to Facts, sir!'† Dickens chooses to begin the novel in the classroom, which he depicts as a microcosm of the inhuman world ou... ...e in the moon; it was up in the moon before it could speak distinctly. No little Gradgrind had ever learnt the silly jingle, Twinkle, twinkle, little star; how I wonder what you are! No little Gradgrind had ever known wonder on the subject, each little Gradgrind having at five years old dissected the Great Bear like a Professor Owen, and driven Charles's Wain like a locomotive engine-driver. No little Gradgrind had ever associated a cow in a field with that famous cow with the crumpled horn who tossed the dog who worried the cat who killed the rat who ate the malt, or with that yet more famous cow who swallowed Tom Thumb: it had never heard of those celebrities, and had only been introduced to a cow as a graminivorous ruminating quadruped with several stomachs.† This shows a bit more about Gradgrind's views on education and the way he raises his children.

Greece: A Natural Beauty Essay -- History, Athens

There are many interesting things one can discovery about Greece; it has such an old history. Athens, Greece represents art, wisdom, and freedom because of the many accomplishments the city has made for the country over several years. Greece has fascinating geography, ancient life, and modern life. Greece is a beautiful country located in southern Europe. It is surrounded by neighboring countries such as Bulgaria, Macedonia, Albania, and Turkey. It mainly consists of a peninsula known as the Peloponnese. The country is north of the Mediterranean Sea, east of the Ionian Sea, and bordered by the Aegean Sea on the east. It is the most mountainous country in the continent.. About 80% of Greece is mountains. The Pindus Mountains is a mountain chain across the center of the country. The highest peak in theses mountains is 2637 meters high. A very significant city in Greece is Sparta, a city-state in ancients times, located in the Laconia region in the south-eastern Peloponnese on the Evrotas River. To the north, Laconia is separated from Arcadia by hilly uplands. Greece’s climate is divided into 3 classes; Mediterranean climate, alpine climate, and temperate climate. Mediterranean climate consists of mild, wet winters, and hot, dry summers. Alpine climate is the average weath er for a region above tree line, like in the west. In central and eastern Macedonia, the climate is temperate. Temperate climate is similar to mediterranean, but with cold, damp winters, and hot, dry summers (2). Another famous city in Greece is it’s capital, Athens. It was named in honor of the greek goddess Athena, goddess of wisdom and war. It was the birthplace of civilization, where democracy was first created, and most of the wise men of ancient times (10... ...thin its borders (6). They can welcome themselves to the Syntagma, a section in front of the king’s old palace, The Parliament. Syntagma is considered the heart of the city. It is very important to both natives and visitors because it’s the central point to access to all of Athens’ major attractions (1), such as their clean and roomy hotels, delicious greek restaurants, and other interesting places. There is a great number of places one can visit to learn more about the country, such as The Acropolis Museum, Municipal Gallery of Piraeus, The National Art Gallery, and the multiple historical museums. It should be greatly encouraged for anyone to take a trip to Greece, specifically Athens. Its history is so fascinating, and the power of its wealth is overwhelming. It has amazing geography, ancient life, and modern life. Its inner beauty would make you fall in love.

Differences in Competencies: Associate Versus Baccalaureate Nurse Essay

The field of nursing has come a long way. It was once considered to be a profession for that of the less fortunate. But as the years went by the field of nursing has made drastic changes in that of schooling and duties of the nurse. No longer has the field of nursing considered for those who has nothing else to do or those of less fortunate, but over the years education has played an important role in the success of this profession. In the eighteen century, nursing were considered to be more hands on, but theories saw the need for a more formal education. Over the years, there have been debates about the entry level for nursing. Some say there’s no difference between the associate (ADN) and the baccalaureate (BSN) degree. In the following paragraphs I will expound on the differences between the ADN and the BSN degree. The ADN program came about because of the shortage in nursing in the post-war years. It is a two year program developed by Mildred Montag designed as an entry level for nursing. Friberg, 2011, p. 14). The outcome of this program was very successful. It yielded the same results and those who had completed the five year program by successfully passing the licensure examination for nurses. Because of this great success the ADN program went full force into action. The ADN program became more popular. It now opens the door for those who were not able to attend the five year program. It worked well for older ladies, especially those who were married, and certainly more cost effective. (Friberg, 2011, p. 15). Nurses at the associate and the baccalaureate level are taught in nursing schools to use the nursing process. This is a tool that is set up for nurses to help the patient recover from their current illnesses, and also to aid the physicians in treating their patients. The nursing process includes assessing the patient or situation, diagnose the patient using nursing diagnosis and gathering pertinent information, developed a care plan on how the needs of the patient will be met, put those plan into action and monitor the patient to see if any changes need to be made to the current interventions. The American Association of Colleges of nursing (AACN) states the difference between the associate and baccalaureate level as that of theory, research, public and community health and that management. (AACN, 2012). Both programs take the same exit exam, the NCLEX to become a registered nurse in order to practice in their own state.. At the BSN level the nurse can take on leadership responsibilities. You may find them as charge nurses, managers, and even as bedside leaders as on the unit that I currently work. Because their training consists more of research; you may also find them to be more efficient with the nursing process. They are able to think fast in an emergency situation and developing a plan of action. Because of their leadership skills they are able to delegate the right task especially to new nurses or those flexing from another floor. My charge nurse currently has her BSN and when in doubt or have questions about a doctor’s order she is always quick in examining the order and ready to make suggestions based on her leadership skills. Three weeks ago I had a fresh post-operative patient from PACU. Upon arrival his blood pressure was 109/62 and heart rate 88. At four A. M. the tech called me and said that the patient’s Bp was 88/55. I immediately lowered the patient’s head and raised his feet, waited for fifteen minutes, then retake his BP. The new reading shows 99/56. Based on the patient’s baseline I was ok with that. I delegate to the tech to retake BP in an hour. An hour later it went even lower. I then went to the charge nurse who has her BSN to let him know of the situation and my plan of action. He immediately got a different BP machine and went to the patient’s room explained what we’re doing and that if his BP is still low we will need to call the emergency response team. To our surprised the patient’s BP was in the low 100’s. At that moment I was not thinking about changing the machine, but he being trained critically was able to think quick in coming up with another plan. I do understand that practice becomes perfect, but the level of education of my charge nurse sure did make a difference. Some say there’s no difference in the competencies of the ADN level versus the BSN level. Based on my own personal experiences and that of the theories, it does demonstrate that those trained with a higher level of education are more versed to critically think their way through problems and act quickly. According to Grand Canyon University philosophers, students are educated to provide, direct, and evaluate client-centered care while focusing on the person as an integrated whole. Baccalaureate degrees also broaden your job search. There are more positions available at this level, than that of the associate level. Most hospitals i. e. Emory no longer employ nurses with an associate degree. A lady once said to me that whatever I am now doing will not take me to where I am going. So it is with the associate degree, based on theological and scientifically advancement, the associate degree will not take us much further throughout this profession.

Culture and Religion

MODULE 10: CULTURE & RELIGION FOR A SUSTAINABLE FUTURE INTRODUCTION Culture shapes the way we see the world. It therefore has the capacity to bring about the change of attitudes needed to ensure peace and sustainable development which, we know, form the only possible way forward for life on planet Earth. Today, that goal is still a long way off. A global crisis faces humanity at the dawn of the 21st century, marked by increasing poverty in our asymmetrical world, environmental degradation and short-sightedness in policy-making. Culture is a crucial key to solving this crisis.Source: Preface, World Culture Report, UNESCO Publishing, Paris, 1999. Our cultural values, which often include particular religious beliefs, shape our way of living and acting in the world. Module 11 on Indigenous Knowledge and Sustainability explores the importance of indigenous values and spirituality in providing guidance for sustainable living. Such principles and values encourage a spirit of harmony between people, their natural environments and their spiritual identities. The principles for living sustainably that flow from these and other cultural and religious beliefs vary between groups and countries.They have also changed over time as circumstances demand. Despite this diversity, many principles for living sustainably are shared, not only among indigenous peoples, but also between different religious traditions. This module explores the role of culture and religion in providing guidance on ways of living sustainably. It also provides activities which analyse the place of these themes in the school curriculum. OBJECTIVES †¢ To develop an understanding of the relationship between culture, religion and sustainable living; †¢ To explore the principles for sustainable living encouraged in a chosen religion and in a case study from Nepal; To analyse the relevance and applicability of principles of sustainable living in the Nepal case study; and †¢ To encourage reflection on the contribution of religious education in Education for Sustainable Development. ACTIVITIES 1. Defining religion and culture 2. Values and principles 3. A case study: Annapurna, Nepal 4. Culture and development 5. Reflection REFERENCES Bassett, L. (ed) (2000) Earth and Faith: A Book of Reflection for Action, UNEP. Gardner, G. (2002) Invoking the Spirit: Religion and Spirituality in the Quest for a Sustainable World, Worldwatch Paper No. 164, Worldwatch Institute. Robinson, M. nd Picard, D. (2006) Tourism, Culture and Sustainable Development, Division of Cultural Policies and Intercultural Dialogue, UNESCO. Schech, S. and Haggis, J. (2000) Culture and development: a critical introduction, Wiley-Blackwell. Throsby, D. (2008) Culture in Sustainable Development: Insights for the future implementation of Article 13 (Convention on the Protection and Promotion of the Diveristy of Cultural Expressions), UNESCO. UNESCO (2000) World Culture Report, UNESCO Publishing, Paris. UNESCO (2009) UNESCO World Report 2: Investing in Cultural Diversity and Intercultural Dialogue, UNESCO Publishing.World Commission on Culture and Development (1995) Our Creative Diversity, UNESCO Publishing, Paris. World Religions and Ecology Series by Harvard University Press. Mary Evelyn Tucker and John Grim, series editors. †¢ Buddhism – Tucker, M. E. and Williams, D. R. (eds) (1997) †¢ Christianity – Hessel, D. and Ruether, R. R. (eds) (2000) †¢ Confucianism – Tucker, M. E. and Berthrong, J. (eds) (1998) †¢ Daoism – Girardot, N. J. , Xiaogan, L. and Miller, J. (eds) (2001) †¢ Hinduism – Chapple, C. K. and Tucker, M. E. (eds) (2000) †¢ Indigenous Traditions – Grim, J. (ed) (2001) †¢ Islam – Foltz, R. , Denny, F. and Baharuddin, A. eds) (2003) †¢ Jainism – Chapple, C. K. (ed) (2002) †¢ Judaism – Tirosh-Samuelson, H. (ed) (2002) †¢ Shinto – Bernard, R. (ed) (2004) CREDITS Thi s module was written for UNESCO by John Fien using materials and activities developed by Hilary Macleod and Hum Gurung in Teaching for a Sustainable World (UNESCO – UNEP International Environmental Education Programme). ACTIVITY 1: DEFINING RELIGION AND CULTURE RELIGION, VALUES, CULTURE AND SUSTAINABLE DEVELOPMENT The World Commission on Culture and Development defined culture as ‘ways of living together’ and argued that this made culture a core element of sustainable development.Almost all of the grave threats confronting human and planetary survival originate in human actions. However, much narrow thinking on sustainable development has focused almost exclusively on the relationships of people to the natural environment – without considering the people-to-people relationships that lie at the core of a sustainable society. Fulfilling today’s human needs while preserving and protecting the natural environment for future generations requires equitabl e and harmonious interactions between individuals and communities.Developing cultural values that support these people-to-people and people-to-nature values has traditionally been the role of religion in most societies. Religion is a major influence in the world today. It seems that people in all cultures have a set of beliefs that go beyond both the self and the natural world. We use these beliefs to help explain reasons for human existence and to guide personal relationships and behaviour. Part of the great diversity of humankind is the many different religions and belief systems we have developed – Animism, Buddhism, Christianity, Hinduism, Islam, Jainism, Taoism, and many more.Religious beliefs have a strong influence on the culture of a community. Indeed, for many people around the world, religious beliefs are central to their culture and provide the moral codes by which they live. Even where people in the contemporary world believe that the traditional beliefs of their parents and societies are not so relevant to their everyday lives, underlying religious beliefs about human worth and how to relate to other people and the Earth are still important parts of their lives. HOW DOES CULTURE INFLUENCE OUR LIVES? Many definitions of culture refer to particular values and beliefs.Other meanings refer to the everyday life and behaviour of people that flow from these beliefs. Others are more general and refer to works of art. Culture is, therefore, an inextricable part of the complex notion of sustainability. It can be seen as an arbiter in the difficult trade-offs between conflicting ends with regard to development goals. As pointed out in the report of the World Commission on Culture and Development set up jointly by UNESCO and the United Nations, culture is not only the â€Å"servant of ends but (†¦) the social basis of the ends themselves†, a factor of development but also the â€Å"fountain of our progress and creativity†.Source: UNE SCO (1997) Educating for a Sustainable Future: A Transdisciplinary Vision for Concerted Action, paragraph 112. All these meanings or aspects of culture influence our worldviews and the ways in which we view our relationships with the Earth and each other. As a result, these aspects of culture affect different meanings of what it might mean to live sustainably. Culture is an important concept in Education for Sustainable Development.This is because the common cultural models in many societies often do not encourage sustainable development – and what is needed are new, or re-discovered, norms and values that can guide our actions towards sustainable ways of caring for other people and the natural world. Achieving sustainability †¦ will need to be motivated by a shift in values †¦ Without change of this kind, even the most enlightened legislation, the cleanest technology, the most sophisticated research will not succeed in steering society towards the long-term goal of sustainability.Education in the broadest sense will by necessity play a pivotal role in bringing about the deep change required in both tangible and non-tangible ways. Source: UNESCO (1997) Educating for a Sustainable Future: A Transdisciplinary Vision for Concerted Action, paragraph 103. ACTIVITY 2: VALUES AND PRINCIPLES Despite the variety of religions and cultures around the world, all share common beliefs about the need to care for other people and the natural environment. Such beliefs are essential to a sustainable future.The world’s three major conservation groups – the World Conservation Union (IUCN), the Worldwide Fund for Nature (WWF) and the United Nations Environment Program (UNEP) – have identified a range of cross-cultural values that could underlie an ‘ethic for sustainable living’. These values provide principles that can guide human relationships with each other (social equity, peace and democracy) and with nature (conservation and appropriate development), and include: |Social Justice Values: |Conservation Values: | |PEOPLE AND PEOPLE PEOPLE AND NATURE | |Meeting basic human needs |Respecting the interdependence of all things | |Ensuring intergenerational equity |Conserving biodiversity | |Respecting human rights |Living lightly on the Earth | |Practising democracy |Respecting interspecies equity | Identify the values or meanings underlying these principles.These values are similar to the principles and ethics in the Earth Charter analysed in Module 2. These principles reflect values that are common in many religions and cultures. However, it is not the only possible one. For example, the people in The Monk’s Story in Module 21 planned the development of their village in south-west Sri Lanka around six principles for living sustainably that are consistent with their Buddhist religion and their culture. These six principles are: †¢ Harmony with nature †¢ Variety and diversity †¢ Quality of life †¢ Small is beautiful †¢ Self-reliance †¢ Co-operation and peacePeople of other cultures emphasise different principles. For example, the Garifuni people in Belize in Central America are guided by the following five principles for living sustainably: Unity All people are connected to the Earth in a common and interdependent whole. Reciprocity Every human being has a number of rights, but also mutual obligations and responsibilities. Co-operation Related to reciprocity, each individual has responsibilities for his/her brother or sister, just as each brother or sister has responsibilities for him/her. The importance of Mother Earth The land is sacred and can not be sold or bought.Respect for others People should be tolerant of the views, aspirations, values and beliefs of others. This includes respect for the rights of all species and for the spirit of life. RELIGION, CULTURE AND SUSTAINABILITY It is not possible to provide information on the beliefs and practi ces of all the religions and cultures in the world and the ways in which they support principles of living sustainably. However, the Internet is a wonderful archive of this information. This activity invites you to search the Internet to find out about the link between a religion of your choice and living sustainably. Choose a religion that you would like to explore. †¢ Identify three questions about the links between religion, religious beliefs, cultural values and ways of living sustainably that you would like to find out about this religion. †¢ Identify key words in your questions to use in an Internet search. †¢ Open an Internet search engine of your choice. Type the name of your religion plus (+) some of the key words from your questions in the ‘SEARCH’ space, e. g. , â€Å"islam+ecology†, or â€Å"christianity+social justice†, or â€Å"hinduism+peace†, or â€Å"buddhism+economics†, etc. Then click ‘SEARCH’ an d visit the listed sites. Continue this process until you are satisfied with the answers you have to your three questions. †¢ Keep these written answers beside you as they will be used in the next activity. ACTIVITY 3: A CASE STUDY: ANNAPURNA, NEPAL Begin by opening your learning journal for this activity. THE ANNAPURNA CONSERVATION AREA PROJECT This activity provides a case study of the influence of culture and religion in a successful sustainable development project, the Annapurna Conservation Area Project (ACAP) in Nepal. Q1: Use the following three questions to guide your analysis of cultural and nvironmental issues in the Annapurna region of Nepal. †¢ What are the main cultural and environmental issues facing Nepal and the Annapurna region? †¢ What is the difference between the philosophy of the establishment of the Annapurna Conservation Area and other National Parks? †¢ Why was the Annapurna region selected for the conservation programme known as ACAP? Q2: Use the following three questions to guide your analysis of the objectives and principles of the Annapurna Conservation Area Project. †¢ What is ACAP’s relationship with tourism? †¢ Why is the concept of ‘lami’ so important to ACAP? Why does Prince Gyandra Bir Bakran Shah say that conservation is for the people? Q3: Identify how the key activities conducted by the Annapurna Conservation Area Project contribute to a sustainable future in the region. †¢ Resource conservation †¢ Tourism management †¢ Community development †¢ Conservation education and extension INTERVIEWS WITH ACAP COMMUNITY LEADERS Read the transcripts of interviews with two community leaders in the Annapurna region. As you read the interviews make a note of the principles of sustainable living the two people describe.This information will be used in the next part of this activity. †¢ Min Bahadur Gurung, Chair of the ACAP Conservation and Development Committee â € ¢ Om Bahadur Gurung, Buddhist monk from a village within the Annapurna Conservation Area Use your knowledge of this region, and ACAP principles and strategies to identify nine principles for sustainable living that are embedded in the religion and culture of the people of the Annapurna region. In the Internet search, in Activity 2, you investigated three questions about the relationship between beliefs and principles of sustainable living in a religion of your choice.Use your knowledge of this religion and the Annapurna case study to examine how relevant the nine Annapurna principles for sustainable living are to the religion you investigated in Activity 2. ACTIVITY 4: CULTURE AND DEVELOPMENT Cultural diversity has emerged as a key concern at the turn of a new century. Some predict that globalisation and the liberalisation of the goods and services market will lead to cultural standardisation, reinforcing existing imbalances between cultures.Others claim that the end of the bipo lar world of the Cold War and the eclipse of political ideologies will result in new religious, cultural and even ethnic fault lines, preluding a possible ‘clash of civilizations’. Scientists warn of the threats to the Earth’s environment posed by human activity, drawing parallels between the erosion of biodiversity and the disappearance of traditional modes of life as a result of a scarcity of resources and the spread of modern lifestyles. Source: Introduction, UNESCO (2009) UNESCO World Report 2: Investing in Cultural Diversity and Intercultural Dialogue, UNESCO Publishing.While cultural issues are gaining in public attention everywhere, they often have low priority in the development policies of many countries. Stressing the importance of considering culture in development projects, James D. Wolfensohn, President of the World Bank, stated: In this time of globalisation †¦ the poor are the most vulnerable to having their traditions, relationships, and know ledge and skills ignored and denigrated †¦ Their culture †¦ can be among their most potent assets, and among the most ignored and devastated by development programmes.Source: Culture Counts, Conference on Financing, Resources and the Economics of Culture in Sustainable Development, Florence, Italy, 4-7 October, 1999. Culture is important in the processes of social and economic development. Socially, it provides for the continuity of ways of life that people in a region or country see as significant to personal and group identity. Economically, various forms of cultural expression such as music, dance, literature, sport and theatre provide employment as well as enjoyment for many people. These contribute increasingly large amounts of money to the economies of most countries every year.Employment is also generated through the restoration and presentation of cultural heritage centres and sites – both for education and tourism. OUR CREATIVE DIVERSITY An independent Worl d Commission on Culture and Development (WCCD) was established jointly by UNESCO and the United Nations in December 1992 to report on the interactions between culture and development. Chaired by Mr Javier Perez de Cuellar, Secretary-General of the United Nations from 1982 to 1991, the Commission, presented its report, Our Creative Diversity, in 1995.Our Creative Diversity highlighted culture as the ‘last frontier’ of development. Development not only involves improved access to goods and services, but also provides â€Å"the opportunity for people to choose a full, satisfying, valuable and valued way of living together, thus encouraging the flourishing of human existence in all its forms and as a whole†. Read a summary of Our Creative Diversity. One of the recommendations of Our Creative Diversity to UNESCO was to publish regular reports on culture and development.The first World Culture Report (1998) described culture as â€Å"both the context for development a s well as the missing factor in policies for development†. It also questioned many of the cultural assumptions in the development models being used to guide economic, social, political and conservation policies worldwide . It asked the question, â€Å"Can we say that the range of development models has progressively narrowed over time? †, and concluded that: †¢ Western cultures have customarily been employed as the basis of thinking about development: â€Å"Western culture has held an iron grip on development thinking and practice†. This model equates development with modernisation and modernisation with Westernisation, and this is a cause of great concern in many countries. †¢ Increasingly, it is being recognised that there are several alternative strategies of development. †¢ A paradox of globalisation is that local cultures are being stressed more than before, at least in ways that reflect local cultural interpretations of the diverse cultural a nd economic processes that are part of globalisation. While cultural pluralism is increasingly becoming a eature of most societies, people are turning more and more to culture as a means of self-definition and mobilisation. CULTURAL DIVERSITY Cultural diversity is an important human right. It is a cornerstone of citizenship in any society. However, historical pressures and domestic political trends have limited the right to cultural autonomy and expression of some citizens. As a result, many minority peoples have been marginalised from the development processes in their own countries.This is tragic both for the marginalised groups and for development trajectory of the wider society. As a result, the 1998 World Cultural Report stated that: †¦ considerable imagination is needed to build the participatory institutional spaces where diverse voices can express themselves, whether in the management of local environmental issues, the organization of local urban life, or the operation of political institutions of functioning democracies. Source: World Culture Report, UNESCO Publishing, Paris, 1998. The same principle holds at the global scale.More and more, countries (especially in the South) are arguing that societies differ in their particular paths of development; that each society has its own history, political and social structures and cultural values; that development policies should respond to the needs and requirements of each society; and therefore that what is appropriate to one society may not be appropriate to another. Just as no development strategy can be said to be culturally neutral, a culturally sensitive approach to development is the key to addressing the interlinked social, economic and environmental problems confronting the planet as a whole.Cultural diversity — which emphasizes the dynamic interactions between cultures and sensitivity to cultural contexts — thus becomes a key lever for ensuring sustainable, holistic development strategies. Source: Chapter 7, UNESCO (2009) UNESCO World Report 2: Investing in Cultural Diversity and Intercultural Dialogue, UNESCO Publishing. This issue has been a major concern of the UNESCO African Itinerant College for Culture and Development (AICDD). AICDD is a regional coordinating body for discussion and debate on the cultural dimensions of development.Research by AICDD indicates that development efforts in Africa have not yielded the expected results, and argues that there are three culturally-related reasons for this: †¢ The unsuitability to the African context of development models and methods taken from industrial societies. †¢ The institutional, geographic, social and cultural gap between people living and working locally and government decision-makers and authorities. †¢ A lack of the institutional knowledge and skills to plan development policies and projects that are consistent with the cultural context.Consequently, there are increasing challenges to the dominant western approach to economic development and modernisation – not only from the South but in the North as well. The demonstrations each year in major cities every time meetings are held by the World Trade Organisation and other international political and financial institutions (that are perceived as promoting a uniform model of development) are evidence of this. Finding space for these alternative models of development will not be an easy task – this is the downside of globalisation and the domination of the world economic system by major transnational corporations.As a result, discussions about culture and development tend to be framed in terms of several key issues that relate to the social, economic, political and conservation dimensions of sustainable development, including: †¢ Culture and economic development †¢ Cultural diversity, conflict and pluralism †¢ Cultural rights and indigenous peoples †¢ Globalisation and cultural di versity †¢ Culture and sustainability †¢ Culture and poverty †¢ Culture and democracy †¢ The economics of cultural heritage †¢ Culture, freedom and independence †¢ Heritage conservation and values †¢ Global creativity and the arts. Indicators of culture and development. Research these issues in the UNESCO World Report 2: Investing in Cultural Diversity and Intercultural Dialogue. ACTIVITY 5: REFLECTION Begin by opening your learning journal for this activity. Completing the module: Look back through the activities and tasks to check that you have done them all and to change any that you think you can improve now that you have come to the end of the module. Q4: How important is religious education to the curriculum in your school? Q5: To what extent are students encouraged to relate religious education lessons to principles for living sustainably?Q6: Are there ways in which the Annapurna case study could be integrated into religious education lesson s or other subjects in your school curriculum? Definitions of Religion A religion is a set of spiritual beliefs about two key aspects of life: concern with the ultimate meaning of human existence; and an identification with a supernatural power beyond the limits of the human and natural worlds. The many different religions have different beliefs about these two aspects of life. However, religions generally have the following characteristics in common: †¢ A belief in supernatural beings, or gods; A code of morality believed to be sanctioned by the gods; †¢ Ceremonial and ritual acts which focus on sacred objects and symbols; †¢ Communication, notably through prayer, with the supernatural; †¢ Particular religious feelings, such as a sense of mystery, awe, adoration and reverence, that tend to be aroused in the presence of sacred objects or symbols, and during ceremonies and rituals associated with the supernatural; †¢ A particular world view, or a general unde rstanding of the world and the individual’s place in the universe, that shapes the religion’s overall organisation and style of life; and A social group expressing the above features with and to which the individual identifies and contributes. Source: Adapted from Bell, R. and Hall, R. (1991) Impacts: Contemporary Issues and Global Problems, Jacaranda Press, Brisbane. The Annapurna Region of Nepal Nepal The Kingdom of Nepal, with an area of 147,181km? , is a land of ecological contrasts. Within a short span of 200km, the altitude varies from less than 100m to 8850m. This is Sagarmatha (Mt Everest), the highest peak in the world. The tropical monsoon forests, temperate evergreen forests and arid steppes of the Tibetan plateau are a result of these changes.For centuries the landscape has also been carved by large numbers of Indo-Aryan and Mongoloid people representing more than 45 ethnic and tribal groups. This peaceful land of unexcelled beauty and cultural heritage, ge nerally known as ‘Shangri-La’, is also one of the least developed countries in the world. More than 90% of the population are subsistence farmers and more than 40% live below the poverty line. These people depend on depleted forests for fuel, fodder and timber. Currently more than 87% of the entire country’s energy requirement comes from fuelwood.The dependence on firewood as a source of energy in rural areas is more than 93%. Forests are being destroyed at a rate of nearly 3% annually. This loss of forests, combined with overgrazing by livestock and cultivation of crops on marginal land, has triggered processes of soil erosion and landslides during the monsoon season. Annapurna Ecological and cultural issues in the Annapurna Region are not too different from those in other Himalayan regions – except that they are greater in magnitude. Within a short distance of about 120km, the altitude varies from less than 100m to 8091m at Annapurna 1, the eighth highes t peak in the world.Due to its geographic features and terrain, it provides many micro-climates supporting sub-tropical lowlands and forests in the plains and the valleys, lush rhododendron and temperate evergreen forests in the South of the Annapurna, and alpine steppe and arid environments to the North of the Annapurna region. This area contains over 100 species of orchids and many of Nepal’s 700 medicinal plants. The region also serves as excellent habitats for rare and endangered species such as the snow-leopard, the musk deer and the blue sheep. It is also the habitat of five of the six species of pheasants found in Nepal.The Annapurna Conservation Area (ACA) encircles the major peaks of the Annapurna Himal with an area of 2600km?. Catchments of three major river systems are roughly bordered by the major trekking route. It is also home to over 40,000 people of different ethnic and tribal backgrounds with various religions such as Hinduism, Buddhism, Bon Po, Shamanism and Animism represented. Gurung, Magar, Thakali and Manangi are the dominant groups. Generally, these people are subsistence farmers who depend on the forests for fuel, fodder and timber.The Annapurna Conservation Area The Annapurna region is by far the most popular trekking destination in Nepal attracting over 60% of the total overseas trekkers in Nepal. The natural environment, resources and cultural integrity of this region are deteriorating due to over-grazing, intensive agriculture, poverty and a high population growth rate, and the influx of this large number of trekkers. Rational forest management for a sustainable yield of timber is not common. These factors mean that the cultural and natural environments of the region are in jeopardy.In view of this environmental deterioration in one of the most spectacular regions of Nepal, His Majesty King Birendra Bir Bikram Shah Dev of Nepal issued directives in the Spring of 1985 to investigate the possibility of giving protected status t o the Annapurna region. The directive required a management plan that would help to strike a balance between the basic needs of the local inhabitants, tourism development and nature conservation. The Annapurna Conservation Area Project (ACAP) began in 1986 to address the problem of maintaining a crucial link between economic development and environmental conservation.It recognises that protection of critical habitats and maintenance of species diversity cannot be achieved without improving the economic conditions of poor villagers who inhabit the mountains. Unlike national parks and wildlife reserves, it regards humans, and not any particular species of wild animals or plants, as the focal point of every conservation effort. Source: Adapted from Gurung, C. P. (1990) People’s participation in conservation: Annapurna Conservation Area Project, Proceedings of the International Conference on Tropical Biodiversity, Kuala Lumpar, pp. 74-85. The Annapurna Conservation Area ProjectBa ckground What is conservation – if not for the people? It must be viewed only as a means, the end being the improvement of the quality of our very existence. His Royal Highness Prince Gyanendra Bir Bikran Shah, Chair of the King Mahendra Trust for Nature Conservation. The Annapurna Conservation Area Project (ACAP) operates under the guidance of the King Mahendra Trust for Nature Conservation, Nepal’s leading non-profit, non-governmental environmental organisation. It is self-funded by entry user fees but receives additional support from the Worldwide Fund for Nature (USA) and the German Alpine Club.The project was set up in 1986 and has undertaken an innovative and successful approach to natural resource and tourism management in the Annapurna region. ACAP practices a multiple land use method of resource management, combining environmental protection with sustainable community development and tourism management. Income from tourism is used to integrate traditional subs istence activities into the framework of resource management and to develop small-scale conservation and alternative energy projects in order to raise the living standards of the local people.ACAP has a grassroots philosophy and approach that involves local communities in all aspects of the conservation and development process. ACAP’s role is that of ‘lami’, or ‘matchmaker’, between local communities and sources of appropriate skills, knowledge and technical and financial assistance which enables these communities to improve the quality of their lives. Recognising that the breakdown of social structures contributes to environmental degradation, ACAP also strives to strengthen the cultural integrity of the area. At the heart of ACAP’s program is conservation education.ACAP believes that without increasing the level of awareness of both villagers and visitors, lasting environmental protection and cultural diversity cannot be achieved. Objectives The objectives of the project are to conserve both natural and cultural resources for the benefit of the local people of both present and future generations by implementing rational management policies and programs. ACAP’s long term objective is to benefit the 40,000 inhabitants living in the 2600km? Annapurna Conservation Area by providing a viable means to help them maintain control over their environment. Principles ACAP bases its activities on three principles:People’s participation In order to have long lasting efforts in conservation in the Annapurna region, it was recognised that the interests of the local people and their needs must be considered first. Unless these people really felt that the fruits of conservation could be harvested by themselves and that the resources belonged to them, the support of the local people could not be obtained. Thus, the project considers the local people as the main beneficiaries and includes them in the planning, decision-maki ng and implementing processes, and delegates more responsibilities for the management of the conservation area to them.Thus, various management committees (forest management committee, kerosene depot management committee, health centre management committee), selected and nominated by the local people, are formed in order to manage the various ACAP activities. Most of the community development projects undertaken by ACAP are carried out with 50% local contribution either in cash or kind. Thus, the project is administered by only a few staff, most of them hired locally. Catalytic role His Majesty’s Government of Nepal and various other national and international agencies have implemented a number of development and conservation projects in the region.It is not the aim of ACAP to duplicate or take over these projects but to work with them in order to improve the quality of life of the people. ACAP uses grassroots methods to help the villagers maintain control over their local re sources as well as help them to identify their immediate needs and priorities. As a result, ACAP considers itself a ‘lami’ (matchmaker) that will bring together resources from outside in order to meet the needs of the local people. Sustainability One of the most important characteristics of the project is sustainability.Many of the foreign aided development projects in developing countries fail because they do not have any provision for sustaining them once the donor agency leaves. These projects once completed can neither be maintained and managed by the local people nor by the government – creating a great loss of time, energy and resources. ACAP has to be financially self-reliant once the funding from WWF-USA and other donor agencies is exhausted. Hence, an entry user’s fee of about US$7 is levied on all the international trekkers visiting the Annapurna region.His Majesty’s Government of Nepal allows ACAP to collect the fee and deposit it in its own account. Thus, there will not be any financial burden, either to King Mahendra Trust and and His Majesty’s Government or to the local people once funding from the donors is terminated. A similar approach is also maintained among community development projects where the local people are either trained or provisions made for the projects to continue. As an example, a community health centre in Ghandruk was founded by a ? 300,000 Endowment Fund to which ? 100,000 (US$3500) and ? 00,000 (US$7000) were contributed by the local people. Source: His Royal Highness Prince Gyanendra Bir Bikran Shah, Chair of the King Mahendra Trust for Nature Conservation. An interview with Min Bahadur Gurung Respected local elder from Ghandruk and Chairman of the region’s Conservation and Development Committee Interviewer You have been involved for many years in the indigenous management of your region’s forests and other natural resources. Has culture or religion influenced your man agement of these areas? Min Bahadur Gurung Of course. In our village we practice Hinduism, Buddhism and Animism.Our ancestors or forefathers managed their forest resources by themselves without the help of outsiders. They set aside a forest area for fuelwood and harvested it on a rotational basis. Interviewer Would you think there is a negative impact on the forest when you harvest for fuelwood? Min Bahadur Gurung When you harvest the selected old trees of a particular area, and for a certain period of time, there will be no adverse impact on the environment. Our traditional rotational system makes the forest harvesting sustainable in the long run. We also feel very familiar with our forest.We know what species of trees to harvest, when, where and for how long. Interviewer It seems that you and your people have a close relationship with the natural environment. How do you link culture, religion and environment? Min Bahadur Gurung Our culture and religion provide education for nature conservation. In every village we have a forest sanctuary where we worship our forest god. The forest is prohibited from any use and is thus a home for many birds, deer, insects and other living forms. We believe that if we cut such sacred forest we will be sick.The forest’s resources, especially traditional medicinal plants, are also important. We use them to treat many common diseases. Our sacred forests are set aside above our village. We feel safe from landslides and our water source is kept in good condition. It also keeps our village green thus providing a high aesthetic value. Our forests shape our lifestyles and behaviours. Interviewer The way you protect your forest has high ecological value. Would you believe this system to be sustainable? Min Bahadur Gurung The way we protect and conserve our forest is for our benefit.We harvest the fruits of our conservation efforts. Since our forefathers, we have followed this culture and religion. Thus, sustainable management a nd use of the forest resources is our way of life. We are not relying on outsiders to manage our forest and wildlife and our conservation practices don’t rely on money for its success. Everyone in the village looks after their forest. Our communal management system is working. Our children are also growing into this system, so I hope they learn the way we are managing our resources.Additionally, the arrival of the Annapurna Conservation Area Project (ACAP) was a blessing for us. Interviewer How is ACAP working in the village? Min Bahadur Gurung We support ACAP’s integrated conservation and development program through people’s participation. It has helped us to strengthen our traditional institution with the formation of the Conservation and Development Committees. ACAP emphasises traditional resource management practices. This has allowed us to continue our traditional systems of fuelwood collection and rotational grazing in our alpine pastures. ACAP didnâ€℠¢t drive the local people from the villages.Other protected areas such as national parks in the Himalayas have excluded local people totally which has created conflict between parks and people. ACAP has also enabled us to implement small-scale community development projects such as drinking water supply, medical facilities, irrigation, bridges and trail construction and repair. Additionally, we also now have a forest nursery. Interviewer What do you think about sustainable living and how do you inter-relate your development works? Min Bahadur Gurung We believe development should not be an agent for destruction to our environment.It rather should aim to meet the basic needs of the people, for example provide food, cotton and shelter. Most importantly, we are protecting our environment. If you have fresh air to breathe, fresh food to eat and a safe shelter in which to sleep, then you live in a sustaining society. Our lifestyles will be more sustainable if we learn to live in harmony w ith our environment. If we neglect the environment that is sustaining our lifestyle, then we will be destroying our future. An interview with Om Bahadur Gurung Buddhist Monk and Lama (Priest) from the Village of Ghandruk, Nepal InterviewerAs a Buddhist monk, how does religion play a part in your daily life? Om Bahadur Gurung Culture and religion are an important part of all of our lives. We have been practising them since our childhoods. Our parents have taught us the good things and to follow the Ramro Bato (Good Path). I have inherited my culture and religion from my father. I have learnt compassion, happiness and to the value the good things in my life. Thus, we respect our culture and religion. Interviewer It sounds like following the Ramro Bato has taught you a great deal of good things in your life. Could you please elaborate a bit more?Om Bahadur Gurung Well, in our society, people do all sorts of things, both good and bad. I learnt that if you do a bad thing, you will have t o face disastrous consequences, ‘pap’, after your death. Cleanliness is important in our religion. Our three hundred years old monastery is in the forest, away from the dirty village. We respect the forest because it is the home of our god. We protect the forest and tell other villagers to do so. The forest provides valuable medicinal herbs which are important in our lives. Our mantra (prayers) and traditional medicinal herbs save the lives of our people when they are sick.We tell people not to cut down trees and not to kill animals. Interviewer Oh! Why do you tell this message to others? Om Bahadur Gurung The answer is simple. Do you kill your children? No, you do not. You love your children, don’t you? All creatures have life and they are born freely on the planet Earth. I believe they have the right to survive. As a human being, we should take care of all the living creatures and live in harmony with their environment without oppressing them. Interviewer It so unds good. How does your culture and religion reflect the notion of sustainable living?Om Bahadur Gurung All living creatures live and die. As for human beings, we believe they do not die, but change their spirit and form another life. We Lamas perform ‘arghau’, for example, within 49 days of a person’s death because that spirit will be in a hard life. We pray to our god to send them into heaven and to change their life into another living creature. That is our interpretation of sustainable living. Life is a cycle. If we don’t do our ‘karma’, the cycle will be broken. Interviewer Finally, do you have any message to educators? Om Bahadur GurungI have learnt many lessons from my Guru (mentor) over the years. To prove my worthiness as a Lama, I spent three years, three months and three days in a hostile place to learn the ways of the Buddhist culture and religion. When I went to the city to observe other monasteries and meet other monks, I learnt that I still have to learn more. I hope educators have more access to learn about our culture and religion. From my experience, I would say that the Buddhist philosophy of culture and religion provides the wisdom to protect our environment and sustain our lifestyles.