How to Decide Between the IELTS or TOEFL Exams

The most effective method to Decide Between the IELTS or TOEFL Exams Congrats! You are currently prepared to take a significant globally perceived test so as to demonstrate your dominance of the English language. The main issue is that there are various tests to look over! Two of the most significant tests are the TOEFL and the IELTS. Frequently it is the understudies decision with regards to which one they need to take since the two tests are acknowledged as meeting the passage prerequisites for scholarly settings. Notwithstanding, now and again, the IELTS is mentioned for visa purposes to Canadian or Australian movement. In the event that this isn't the situation, you have significantly more to look over and might need to audit this manual for picking an Engish test before you choose the IELTS or TOEFL. Choosing Which One to Take Here are a few focuses to mull over before you conclude whether to take the IELTS or the TOEFL test. These inquiries are significant on the grounds that the IELTS test is kept up by the University of Cambridge, while the TOEFL test is given by ETS, a US organization situated in New Jersey. The two tests are likewise extraordinary in how the test is directed. Observe your answers: Do you need the IELTS or the TOEFL for scholarly English? On the off chance that you need the IELTS or TOEFL for scholastic English, at that point continue responding to these inquiries. In the event that you dont need the IELTS or TOEFL for scholarly English, for instance for movement, take the general form of the IELTS. It is a lot simpler than either the IELTS scholastic variant or the TOEFL!Are you progressively alright with North American or British/UK pronunciations? On the off chance that you have more involvement in British English (or Australian English), accept the IELTS as jargon and accents tend more towards British English. In the event that you watch a great deal of Hollywood motion pictures and like US colloquial language, pick the TOEFL as it reflects American English.Do you feel progressively good with a wide scope of North American jargon and informal articulations or British English jargon and informal articulations? Same answer as above! IELTS for British English TOEFL for American English.Can you type generally quick? As you will peruse underneath in the area on key contrasts between the IELTS or TOEFL, the TOEFL necessitates that you type your expositions in the composed segment of the test. In the event that you type gradually, we would firmly suggest accepting the IELTS as you handwrite your paper reactions. Would you like to complete the test as fast as could reasonably be expected? On the off chance that you become incredibly anxious during a test and need the experience to end as fast as posable, the decision between IELTS or TOEFL is simpler. The TOEFL keeps going around four hours, though the IELTS is essentially shorter - around 2 hours 45 minutes. Keep in mind, notwithstanding, that shorter doesn't really mean easier!Do you feel good with a wide scope of inquiry types? The TOEFL test is comprised of on the whole various decision questions. The IELTS, then again, has an a lot more extensive scope of inquiry types including different decision, hole fill, coordinating activities, and so forth. In the event that you don't feel good with various decision questions, the TOEFL isn't the test for you.Are you capable at taking notes? Note taking is significant on both the IELTS and the TOEFL. In any case, it is substantially more basic on the TOEFL test. As you will peruse beneath, the lis tening area, specifically, relies upon note-accepting aptitudes in the TOEFL as you answer inquiries after you have tuned in to a more drawn out determination. The IELTS poses you to answer inquiries as you tune in to the test. Significant Differences Reading:TOEFL - You will have 3 to 5 perusing determinations of twenty minutes each. Perusing materials are scholarly in nature. Questions are numerous choice.IELTS - 3 perusing determinations of twenty minutes each. Materials are, as on account of the TOEFL, identified with a scholastic setting. There are various sort questions (hole fill, coordinating, etc.)Listening:TOEFL - The listening determination altogether different from the IELTS. In the TOEFL, you will have 40 to an hour worth of listening determinations from talks or grounds discussions. Take notes and react to numerous decision questions.IELTS - The biggest contrast between the two tests is in tuning in. In the IELTS test, there are a more extensive assortment of inquiry types, just as activities of varying lengths. You will respond to inquiries as you travel through the listening determination of the test.Writing:TOEFL - Two composed assignments are required on the TOEFL and all composing is done on the PC. Undertaking one includes composing a five-section article of 300 to 350 words. Note taking is significant as the subsequent errand requests that you take notes from a perusing choice in a reading material and afterward a talk on a similar subject. You are then approached to react utilizing notes by composing a 150-to 225-word choice incorporating both the perusing and listening selection.IELTS - The IELTS likewise has two errands: the initial a short paper of 200 to 250 words. The second IELTS composing task requests that you take a gander at an infographic, for example, a diagram or graph and sum up the data introduced. Speaking:TOEFL - Once again the talking segment contrasts extraordinarily between the TOEFL and the IELTS tests. On the TOEFL you are approached to record reactions on the PC of 45 to 60 seconds to six unique inquiries dependent on short depictions/discussions. The talking segment of the test keeps going 20 minutes.IELTS - The IELTS talking area endures from 12 to 14 minutes and happens with an analyst, as opposed to a PC as on the TOEFL. There is a short warm-up practice comprising essentially of casual discussion, trailed by a reaction to a visual upgrade and, at long last, an increasingly broadened conversation on a related subject.

Use of Information and Communication Technology-Free-Samples

Question: Dissect convictions in regards to the utilization of ICT (Information and Communication Technology) in youth instruction and propose FOUR (4) methodologies for direct collaboration with innovation. Answer: Perspective The principle perspective in this setting is the discussion for and against the presentation of the ICT in youth. The distinctive perspective originated from the Enthusiasts and Skeptics. The primary contention, which can be expressed in this unique circumstance, is that significant undertaking can be platform towards the instruments of the innovation. The principle presumption originated from the Enthusiasts depends on kid focused acts of constructivist and the idea of the youth. The kids learn more things straightforwardly for the eventual fate of the PC games that they learn in school. The discussion against the act of the ICT would be useful for the tutoring since it would legitimately fuse an awareness of other's expectations for the understudies which would assist them with framing a superior future (Lecluijze et al., 2015) Then again, it tends to be expressed that the perspective on the Skeptics was that the ICT learning would be truly unsafe for the understudies, which can cause distinctive kind of issue for instance Myopia, it tends to be passionate and risky contemplating social action, for example, social confinement and separation, which would be enthusiastic. Scholarly perils are additionally a state of accentuation in this viewpoint, which can be identified with the without the innovativeness (Samuelsson, 2014). Moral perils can be additionally viewed as a powerless part of the mechanical headway as this could prompt presentation to bothersome sites, which could make damage to the mindset of the understudies. In this setting it tends to be expressed that making of innovation has vanished the idea of the youth and it legitimately impacts the eating and the regular propensities for the kids. Utilization of ICT The term ICT represents data and correspondence innovation. The schools utilize the idea of the ICT instruments for the idea of impart, store and the executives diverse data. The idea of the ICT can be viewed as basic piece of the instructing learning collaboration. The idea had supplanted the customary part of blackboard with the idea of computerized white board, which are intelligent. In the study hall, the understudies utilize their own cell phone and different gadgets to make a feeling of learning in the study hall. At the point when the educators are proficient in understanding to the utilization of the ICT procedure the understudies can likewise profit by the idea. The primary favorable position, which can be accomplished from the idea, is that it would make a higher request of intuition for the understudy so as to communicate their own comprehension and leave the understudy decidedly ready so as to manage the advances, which are continuous. The idea can straightforwardly chang e the work environment and the general public. Techniques Techniques 1: Implementation of incorporated learning modules The execution of open source programming can be actualized which would be empowering the idea of advancement of learning the executives framework (LMS) and the executives content framework. The fundamental bit of leeway, which can be accomplished from the idea, is that it would fuse informing which would be moment and the ability to make a discussion. Systems 2: Creation of Wiki Most of the understudy and the instructors can actualize the idea of wiki, which can be utilized for the idea of making a methods for cooperation. The idea of Wiki can be useful such that a gathering of understudies can include distinctive kind of data into it which can be gotten to by the understudies and the instructor anytime of time. Procedures 3: Podcasting The utilization of sound documents can be utilized for the idea of advancement of computerized recording. The idea of podcasting can be utilized for broadcasting sound documents utilizing programming projects which are upheld by RSS channels. Procedures 4: Browsers Enhancement The idea of internet browsers are adding greater usefulness identifying with the client. The primary preferred position, which can be, accomplished structure the idea is that it would add esteem legitimately to the understudy by methods for getting to the bookmarks and their preferred point over the idea of the web (Chua, 2016) References Cheng, M., Yuen, A. H. (2017). ICT Use at Home of Hong Kong Students: Understanding New Arrival Children from Mainland China. In New Ecology for EducationCommunication X Learning (pp. 173-183). Springer, Singapore. Chua, M., Chua, C. (2016, November). Application qualities manage for ICT joining in youth instruction: an encounter examination. In Proceedings of the 28th Australian Conference on Computer-Human Interaction (pp. 628-630). ACM. Diogo, A. M., Silva, P., Viana, J. (2018). Youngsters' utilization of ICT, family intercession, and social imbalances. Issues in Educational Research, 28(1), 61-76. Lecluijze, I., Penders, B., Feron, F. J., Horstman, K. (2015). Co-creation of ICT and youngsters in danger: The presentation of the Child Index in Dutch kid government assistance. Kids and Youth Services Review, 56, 161-168. Nikolopoulou, K., Gialamas, V. (2015). ICT and play in preschool: youth educators convictions and certainty. Worldwide Journal of Early Years Education, 23(4), 409-425. Samuelsson, U. (2014). Computerized (o) jmlikhet? IKT-anvndning I skolan och elevers tekniska kapital (Doctoral thesis, School of Education and Communication).

How to Practice Exposure Therapy for Paruresis

How to Practice Exposure Therapy for Paruresis Social Anxiety Disorder Treatment and Therapy Print How to Practice Exposure Therapy for Paruresis By Arlin Cuncic Arlin Cuncic, MA, is the author of Therapy in Focus: What to Expect from CBT for Social Anxiety Disorder and 7 Weeks to Reduce Anxiety. Learn about our editorial policy Arlin Cuncic Medically reviewed by Medically reviewed by Steven Gans, MD on December 11, 2015 Steven Gans, MD is board-certified in psychiatry and is an active supervisor, teacher, and mentor at Massachusetts General Hospital. Learn about our Medical Review Board Steven Gans, MD Updated on September 18, 2019 Social Anxiety Disorder Overview Symptoms & Diagnosis Causes Treatment Living With In Children Joey Boylan / Getty Images Paruresis is  also known as shy bladder. This condition refers to fear and avoidance of using public restrooms. It is related to social anxiety disorder (SAD) in that it is a type of performance phobia that is specific to using public restrooms. Signs of Paruresis Paruresis can range from mild to severe. Symptoms of paruresis include the following: Needing complete privacy when using a restroomFear that other people will hear you when using the restroomComplete inability to use toilets other than at homeFeeling anxious about needing to use a toiletNot drinking so that you wont have to use the restroomAvoiding events because of the need to use the public restroomNegative thoughts about yourself when using the restroom Impact of Paruresis In a survey conducted with 63 patients affiliated with the International Paruresis Association (IPA), it was  shown  that paruresis had been a problem for an average of a couple of decades for patients. It had also significantly affected their lives, such that one third avoided  parties, sporting events, and dating, while half were limited in their choice of job. In terms of social anxiety in general, patients were more likely to say that they experienced problems in performance rather than social interaction settings. Treatment of Paruresis The most common treatment for paruresis is graduated exposure therapy. Data collected by the IPA  indicates that 80% of people receiving this form of treatment show improvement.   Graduated exposure therapy involves gradually using restrooms in increasingly difficult circumstances and is usually performed under the supervision of a trained behavioral therapist. However, if you have a willing partner, there are steps you can take to attempt graduated exposure on your own. Before starting exposure therapy, have a doctor rule out medical causes. You will need the following:   A trusted friend or relative to help you with exposuresAt least one hour twice per week to practicePaper and pen to write out a hierarchyAccess to locations to practice exposures If paruresis is just one of many social fears that affect you, exposure therapy alone is unlikely to improve the broad scope of your anxiety. Meet with a psychologist or psychiatrist to determine the best course of action for your social anxiety. Steps to Overcoming Paruresis On Your Own 1. Enlist the help of a trusted friend or relative. This person will be present during early exposures to mimic the situations that you would experience in public. If you are unable to find a partner, it is possible to follow the steps by utilizing naturally occurring public locations. 2. Learn whether urgency to urinate makes it more or less difficult for you to perform. If having to urinate urgently makes the process easier, be sure to drink lots of fluids prior to each exposure session. If the need becomes very urgent and you are still unable to urinate, consult a doctor or urologist. 3. Construct a behavioral hierarchy scale. Make a list of locations or situations in which you find it difficult to use restrooms. For each item on the list, assign it a value from 0 to 10, with 0 being very easy (e.g., your home) and 10 being the most difficult (e.g., a busy public restroom). 4. Begin with an item rated 0, such as urinating at home while a guest is present. Have your partner remain in your home in another room while you attempt to urinate. If possible, allow urine to flow for 3 seconds before stopping. Do not spend more than 4 minutes trying to urinate. If it is not working, take a short break and try again. Sometimes moving back a step in your hierarchy can also help. 5. Meet your partner for a 3-minute break. 6. Once again, attempt to urinate. Do not use coping strategies such as running a faucet or trying not to make noise. This will only extend the time needed for exposure as you will later need to learn how to perform without coping techniques. 7. Continue in this fashion, alternating exposures and breaks for up to an hour. 8. If the session has been successful, move on to the next easiest item on your hierarchy and practice this exposure in your next session. Have a goal of working on exposures at least twice per weekâ€"several times per week being even better. 9. After 8 to 12 sessions, you should find your ability to urinate freely greatly improved. Completing 15 to 20 sessions is the ideal goal. If all of the above sounds too daunting or too much to start with, consider joining a paruresis support group. There you will meet other people who are struggling with the same problems and who will be able to give you support as you work on overcoming this difficulty. A  Word From Verywell If you continue to struggle with this problem, consider consulting a psychologist for treatment. Methods of treatment other than graduated exposure may be helpful, such as relaxation techniques, psychotherapy, and cognitive-behavioral therapy (CBT). The Best Treatments for Social Anxiety Disorder

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R. W Seaver Persuasive Essay - 1402 Words

Companies are in a constant war in attempt to surpass and gain more revenue than other corporations who they believe may get in the way of their success. Ira C.Herbert, an executive of the Coca Cola company, addresses R.W Seaver with a persuasive letter regarding the use of the â€Å"It’s the Real Thing† slogan. In response to Herbert’s letter, R.W Seaver, a representative of the publishing company Grove Press, also writes an influential letter and defends the utilization of the same phrase by establishing how Coca Cola would not be affected in providing a clear advertisement towards its consumers. Whereas Ira C. Herbert’s letter contains a direct tone as illustrated by his constant criticism, Seaver’s response is more persuasive due to its†¦show more content†¦His demanding tone comes off as importunate, because his statements are more like commands rather than statements. Herbert assumes that by implementing the same slogan in their adver tising, Grove Press and Coca Cola will complicate the customer’s shopping experience, because â€Å"There will always be likelihood of confusion as to the sponsorship of the goods†¦Ã¢â‚¬  (Para 3). In his pursuit to persuade Seaver, Herbert illustrates the negative consequences and how the Coca Cola company will be affected as an effect of invoking the same phrase in their advertising. His argument is built with opinions and is not substantiated by any evidence, hence Herbert’s effort to convince the other party is unsuccessful. As a result, Seaver retaliates Herbert’s remarks by demonstrating how Grove Press’s use of the â€Å"It’s the Real Thing† slogan would not jeopardize any products. It would in fact be beneficial to the Coca Cola company in the sense that the consumer would recognize the slogan and feel compelled to go buy their product. His assertion shows how rather than being harmful, using the same slogans would be convenient to Coca Cola because the reader might â€Å"buy a Coke rather than a book.† (Para 3) Seaver counters Herbert’s argument by providing examples on how their slogan would not diminish or decrease the effectiveness of Coca Cola’s revenue. He then proceeds to assert â€Å"We [Grove Press] would be happy to give Coke the residual benefit of our advertising.† (Para 3)

The Role of a Modern Industrial Manager Free Essays

The role of a modern industrial manager Role of Industrial Manager Introduction The modern industrial manager is largely responsible for overlooking management operations at the workplace along with the management of people and technology . The role of the industrial manager is mainly personnel management initiatives for the employees as well as operational management and technology management through HR principles and knowledge management involving technological advances . Some of the theories that could be discussed in the context would be McGregor ‘s theory X-Y , Taylor and Fayol theories of management and how leadership skills of the manager could affect output and general performance of employees and the company Role of manager The focus here is on the role of the industrial manager , what he does and the tasks he is expected to perform . We will write a custom essay sample on The Role of a Modern Industrial Manager or any similar topic only for you Order Now McGregor has formulated his X-Y theory by examining theories of individual behavior at work and his assumptions for theory X and theory Y vary considerably (McGregor 2006 . The theory X assumptions are that employees inherently dislike work and the managers feel that workers are in the job mainly because of the money . This sort of management style has inherent flaws as tight controls could go against the freedom of employees and will finally make people unproductive and resentful . The theory Y shows the management style marked by open-mindedness allowing individuals to work with their own responsibility . In this case , the manager believes that employees commit to their organizations through imagination , and creativity (McGregor , 2006 Weisbord , 2004 . If the job is satisfying , individuals will more often commit to their organization which is always good from any HR perspective . Theory Y is often considered a positive set of assumptions for workers and reflects higher needs The other theories of management that could be used in practice would be Taylor ‘s scientific management theory that suggests that man is a rational economic animal concerned with his own economic gain and people tend to respond individually . Taylor ‘s theory suggests that people could be treated like machines and these principles suggest that high wages could be linked to motivation . However , considering humans as standardized machines would be like overlooking several individual differences and this would not be advantageous for any organization Fayol ‘s theory emphasized on team dynamics and employee efforts in an organization (Fayol , 1988 . Division of labor , authority and responsibility , discipline , unity of command and direction , emphasis on general interest , remuneration , centralization , line of authority , equity , stability of tenure , initiative etc are some of the features in Fayol ‘s theory that points out to a successful management system within an organization Conclusion In conclusion the role of the industrial manager is associated with bringing out a balance between people ‘s sense of responsibility and economic and other gains of the company . The theories used here suggest that the industrial manager is responsible for understanding individual needs of employees as also their opinions and sense of responsibility Bibliography Fayol , Henri (1988 General and industrial management / Henry Fayol Pitman McGregor , Douglas (2006 The human side of enterprise / Douglas†¦ How to cite The Role of a Modern Industrial Manager, Essay examples

Ram Bahadur Bomjon Research Paper Sources Essay Example

Ram Bahadur Bomjon Research Paper Sources Paper Ram Bahadur Bomjon Ram Bahadur Bomjon  (Sanskrit:   ) (born c. 9 April 1990, sometimes spelt  Bomjan,  Banjan, or  Bamjan), also known asPalden Dorje  (his monastic name) and now  Dharma Sangha, is from Ratanapuri village,  Bara district,  Nepal. Some of his supporters have claimed that he is a  reincarnation of the Buddha, but Ram himself has denied this, and many practitioners of Buddhism agree that theBuddha  has entered  nirvana  and cannot be reborn. He drew thousands of visitors and media attention by spending months in  meditation. Nicknamed the  Buddha Boy, he began his meditation on 16 May 2005. He reportedly disappeared from the hollow tree where he had been  meditating  for months on 16 March 2006, but was found by some followers a week later. He told them he had left his meditation place, where large crowds had been watching him, because there is no peace. He then went his own way and reappeared elsewhere in Nepal on 26 December 2006, but left again on 8 March 2007. On 26 March 2007, inspectors from the Area Police Post Nijgadh in Ratanapuri found Bomjon meditating inside a bunker-like ditch seven feet square. On 10 November 2008, Bomjon reappeared in Ratanapuri and spoke to a group of devotees in the remote jungle. Buddhist background Bomjon is a member of the  Tamang  community, of which a majority practices  Vajrayana  Buddhism. [1] Bomjons story gained popularity because it resembled a  legend  from the  Jataka Nidanakatha  about  Gautama Buddhas  enlightenment, so much so that some devotees claimed Ram was the  reincarnation  of a  Buddha. However, on 8 November 2005 Dorje arose and said, Tell the people not to call me a Buddha. I dont have the Buddhas energy. We will write a custom essay sample on Ram Bahadur Bomjon Research Paper Sources specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on Ram Bahadur Bomjon Research Paper Sources specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on Ram Bahadur Bomjon Research Paper Sources specifically for you FOR ONLY $16.38 $13.9/page Hire Writer I am at the level of arimpoche. Rimpoche (precious jewel) is an honorific used in Tibetan Buddhism for a teacher and adept. He said that he will need six more years of meditation before he can become a Buddha. According to his followers, Bomjon may have been or may be a  bodhisattva,[citation needed]  a person on the path to attaining full enlightenment or Buddhahood for the benefit of all sentient beings. According to the historical Buddha,  Gautama Buddha, there were innumerable Buddhas before him and infinite Buddhas to come. Proponents also claim that Bomjon might also be  Maitreya  Bodhisattva, the predicted successor to the historical Buddha. Scholars doubt the claims of his supporters. [2]  Mahiswor Raj Bajracharya, president of the Nepal Buddhist Council, has said, We do not believe he is Buddha. He does not have Buddhas qualities. [2] His mothers name is Maya Devi Tamang, the same first name as  Buddhas mother. It is reported that his mother fainted when she found out that her son intended to meditate for an indefinite period. The claim, made by some, that he is the reincarnation of Buddha has been criticized. Gautama Buddha  taught that after  parinirvana  there is no more rebirth, making it impossible to be a reincarnation of Buddha; but it is possible to be another Buddha, another who has attained, or will attain, enlightenment. [edit]Wandering to Bara district After about ten months of meditation, Bomjon went missing on 11 March 2006. He gave no explanation, and some believed he had been abducted. His followers theorized that he went deeper into the woods to look for a quieter place to meditate. [3]  Police abandoned a search for him after the likelihood of foul play was eliminated. Suspecting money laundering, the authorities froze the  bank account  of the local committee managing the crowds, which had gathered more than Rs. 600,000, but they found no evidence. [4] On 19 March, a group of Bomjons followers met with him about 2 miles (3 kilometers) southwest of his meditation site. They say they spoke to him for thirty minutes, during which Bomjon said, There is no peace here, and that he would return in six years, which would be in 2011 or 2012. He left a message for his parents telling them not to worry. [5][6] On 25 December 2006, villagers in  Bara district  spotted Bomjon meditating. He was carrying a  sword  for protection in the jungle, reminding reporters that Even Gautama Buddha had to protect himself, and claimed to have eaten nothing but herbs in the interim. [7]  He reiterated his six year commitment to Buddhist devotion, and said he would allow people to come and observe him, as long as they remained at some distance and did not bother him. When a reporter pointed out that pilgrims to his meditation site would be making donations in his name, he asked for the donations to not be abused or used for commercial purposes. [8]  A new wave of visitors came to see him and pray at his new meditation spot. 9][10]  On 8 March 2007 he left Bara district again to find a quieter place to meditate. [11] [edit]Meditating in pit On 26 March 2007, news spread of Bomjon meditating underground. Inspector Rameshwor Yadav of the Area Police Post Nijgadh, found Bomjon inside a bunker-like ditch seven feet square. His face was clean and hair was combed well, Yadav sai d. According to him, the bunker had been cemented from all sides and fitted with a tiled roof. Indra Lama, a local deployed as Bomjons caretaker since the beginning of his intensive meditation, said the bunker was prepared per Bomjons request. After granting audience a week ago, he expressed his desire to meditate inside the ground; so we built it, he said. [12] [edit]Preaching in Hallori jungle On 2 August 2007, Bomjon addressed a large crowd in Hallori jungle in Bara district of southern Nepal. The Namo Buddha Tapoban Committee, which is devoted to looking after Bomjon, assembled the meeting. A notice about the boys first-ever preaching was broadcast by a local  FM radio  station, and the committee also invited people by  telephone. Around three thousand people athered to listen to Bomjons address. A video was made of the event. [13]  According to Upendra Lamichhane, a  blogger  who wrote an article and took pictures of the meeting, Bomjons message was, The only way we can save this nation is through spirituality. [14]  This was his speech:[15] Murder, violence, greed, anger and temptation have made the human world a desperate place. A terrible storm has descended upon the human world, and this is carrying the world towards destruction. There is only one way to save the world and that is through  dharma. When one doesnt walk the righteous path of spiritual practice, this desperate world will surely be destroyed. Therefore, follow the path of spirituality and spread this message to your fellows. Never put obstacles, anger and disbelief in the way of my meditations mission. I am only showing you the way; you must seek it on your own. What I will be, what I will do, the coming days will reveal. Human salvation, the salvation of all living beings, and peace in the world are my goal and my path. Namo Buddha sangaya, Namo Buddha sangaya, namo sangaya. I am contemplating on the release of this chaotic world from the ocean of emotion, on our detachment from anger and temptation, without straying from the path for even a moment, I am renouncing my own attachment to my life and my home forever. I am working to save all living beings. But in this undisciplined world, my lifes practice is reduced to mere entertainment. The practice and devotion of many Buddhas is directed at the worlds bettermen t and happiness. It is essential, but very difficult, to understand that practice and devotion. But though it is easy to lead this ignorant existence, human beings dont understand that one day we must leave this uncertain world and go with the Lord of Death. Our long attachments with friends and family will dissolve into nothingness. We have to leave behind the wealth and property we have accumulated. Whats the use of my happiness, when those who have loved me from the beginning, my mother, father, brothers, relatives are all unhappy? Therefore, to rescue all sentient beings, I have to be Buddha-mind, and emerge from my underground cave to do  vajra  meditation. To do this I have to realize the right path and knowledge, so do not disturb my practice. My practice detaches me from my body, my soul and this existence. In this situation there will be 72 goddess  Kalis. Different gods will be present, along with the sounds of thunder and of tangur, and all the celestial gods and goddesses will be doing  puja  (worship). So until I have sent a message, do not come here, and please explain this to others. Spread spiritual knowledge and spiritual messages throughout the world. Spread the message of world peace to all. Seek a righteous path and wisdom will be yours. Second speech excerpt: Prayers of Kunchu Suma – message of peace for all living creatures and for the spiritual prosperity of humankind. Salutations to all spiritual seekers, saints, religions and all organizations. After I was commanded by the spirit to save and uplift humankind and the creatures of the world, I have abided by the promise to save the ephemeral world from the ocean of emotions and to free the world from the worldly sins. I have been contemplating single-mindedly (Dhyana) to free humankind and all living creatures. All sentient beings want to get freed from worldly sorrows and pains. But by birth, they are not equipped as humankind to seek after spirituality and get freed. They are also praying to God (the source/spirit). They are happy to be in this world. Humankind are creating traditions that will destroy the entire humanity and living creatures. In the name of religion, killings, violence, anger, jealousy and divisions are being promoted. There is only one source; the spirit has one form; the souls of all humans are the same, only the tradition and customs are different. Always embrace the path of mercy, compassion, non-violence, peace; this is the message I want to convey to our society and to all the citizens of the world. True spirituality, the true human spirit, will always search for truth. The search for truth is the only beneficial way of humans. Despite the existence of thousands of paths, chaos, greed, attachment, anger and jealousy have imprisoned our society and humankind. In this way the world is heading towards destruction. So, it is high time that the citizens of the world must think about it. Humans should never forget their ultimate spiritual duty and their society. Refrain from killings, violence, greed, jealousy, attachments and evil character. Shed the tears of mercy and compassion; show to the world the way of salvation. After we die it is extremely difficult to get back a human life. Everyone thinks that we dont reincarnate after death. No, we receive a human life due to our virtuous work. We earn the fruits due to the merits of our work. Now the world is governed by three forms. The first form is greed; the second form is anger; third form is attachment and jealousy that are ruling this world. May all the religious traditions change. All the religious people need to first find the Truth, and by cultivating mercy, compassion, non-violence, and peace in their hearts, they need to beautify the world with the way of salvation. I will continue to contemplate and meditate for the salvation of living beings by being focused in my path of wisdom until I find the ultimate form of enlightenment, the Samyak Sambodhi. Salute to the ultimate form of enlightenment and may peace be with everyone. [edit]Feats of inedia According to the  Guinness Book of Records  the longest time a human has survived without water is 18 days. 16]  Bomjon, on the other hand, does not appear to break his meditation to eat or drink. Skeptics point out that claims of surviving after several month fasting are unsubstantiated  [17]  as a screen was placed in front of him between dusk and dawn; they also claim that, besides the lack of proof, such a feat would be physically impossible. Bomjon was observed remaining at the tree at least during the daytime, though no one was allowed to approach him too closely. Under such circumstances, he could have eaten at night when no one could have witnessed his doing so. Some supporters believe that claims of  inedia  are less relevant than Bomjons undisputed ability to remain nearly motionless in the same position day after day, with no regard for extremes of weather including a cold winter and a monsoon season. For example, American writer  George Saunders  visited Bomjon and observed him through a single night, and was impressed by Bomjons perfectly still stature, even during an evening climate that seemed unbearably cold to the much better clothed journalist. [18] In December 2005, a nine-member government committee led by Gunjaman Lama atched Bomjon carefully for 48 hours and observed him not to take any food or water during that time. A video recording was also made of this test. However, they were unable to approach closer than 3 meters or take readings of his vital signs. [19]  The Nepalese government planned a more careful scientific study, but the study was never carried out. In 2006,  Discovery Channel  showed a 45-minute doc umentary titled  The Boy With Divine Powers. One of the aims was to establish whether Ram was indeed abstaining from all sustenance, water included, by filming him continuously for four days and nights. On their first attempt, in January 2006, the film crew was required to stay outside a guarded barbed-wire fence, and their cameras  infrared  capabilities did not pick up evidence of a body at the base of the tree where Bomjon sat during their non-stop recording. On a second attempt a few weeks later, however, the film crew was able to film Ram continuously for 96 hours, day and night, during which time he did not change his position and did not drink any fluids or eat any food. As Discovery Channels commentator concluded: After 96 hours of filming, Ram has defied modern science by continuing his meditation and remaining alive. According to scientists on the documentary,  an average person would be expected to die from kidney failure after four days without drinking any fluids  (although cases of inedia lasting for a whole week have been observed and the recorded Guinness World Record of inedia is eighteen days). The boy showed no signs of classical physical deterioration cau sed by dehydration. A close inspection by the film crew of the area around the tree where Ram was sitting revealed no hidden food supply or water pipes. In 2008, Min Bahadur Shakya of the  Nagarjuna  Institute of Exact Methods in Kathmandu, stated that Buddhist priests have yet to investigate Ram. [20] [edit]Reappearance in Ratanpuri jungle On 10 November 2008, Bomjon reappeared and gave blessings to approximately 400,000 pilgrims over a 12-day period in the remote  jungle  of Ratanpuri, 150  km (95 miles) southeast ofKathmandu, near  Nijgadh. His hair was shoulder-length and his body was wrapped in a white cloth. He made two speeches in which he urged people to recognize the compassion in their hearts, and their connection to one another through the all-encompassing soul. 21]  His devotees believe he attained enlightenment at  Bodh Gaya  in  Bihar,  India, which borders Nepal – the place where  Siddartha Gautama  attained enlightenment. [22][23] [edit]Non-appearance in 2009 at the Gadhi Mai Mela Palden Dorje planned to give blessings on 18–23 November 2009 at the site of the  Gadhi Mai Mela, a Hindu vedic religious festival where hundreds of thousands of animals are sacrificed, something he has condemned. However, alleging security reasons, priests were unwilling to allot a space for him. On 30 October 2009 he spoke out in public against the approaching Gadhi Mai killings. edit]Physical assault investigation A Western media outlet quoted a local Nepali newspaper claiming that Bomjon had admitted to slapping some local villagers after being physically assaulted by them on July 22, 2010. According to such claims, the incident took place in the Bara district and police have been involved in the investigation after 17 complaints. Bomjon was quoted to say that the locals were interrupting his meditation by climbing onto his platform, mimicking him, and attempting to manhandle him, and he was therefore forced to beat them. According to the newspaper, he slapped them two or three times, while the attackers allege that they were assaulted more seriously. [24] Buddha Boy found after retreating into jungle By Thomas Bell, Nepal Correspondent 12:01AM GMT 27 Dec 2006 Nepals mysterious Buddha Boy has reappeared nine months after he went missing in the southern jungle. Ram  Bomjon, now 16, became an international celebrity when he meditated beneath a tree for 10 months, supposedly without food or water, drawing hundreds of thousands of pilgrims who believed that he was a reincarnation of the Buddha. He was discovered on Christmas Eve by hunters in a forest about 10 miles from the spot where he once meditated. Upendra Lamichane, a journalist, said the boy was brandishing a sword and told him: Even Gautam Buddha [the original Buddha] had to protect himself. Bomjon is apparently concerned about the threat posed by wildlife. He left his original meditation place because he was disturbed by the crowds of worshippers. He told Lamichane he had survived on herbs while in  the jungle. Nepalese Buddha Boy reappears A missing Nepalese teenager popularly known as Buddha Boy reappeared briefly on Sunday, his followers say. The committee managing the meditation site of Ram Bomjan, 16, released video of its members purportedly meeting the boy near his village in southern Nepal. The boys meditation and apparent 10-month fast attracted global attention before he vanished in March. Large numbers of devotees flocked to see him to leave offerings. A massive search operation is still under way. Not to worry The chairman of the Om Namo Buddha Tapaswi Sewa Samiti (ONBTSS), Bed Bahadur Lama, told reporters that he and his colleagues had met Bomjan about 3km (2 miles) south-west of his meditation site in Bara district on Sunday. He said Bomjan had spoken to them for half an hour. He said he would reappear after six years. He has asked monks to perform prayers in the meditation spot, Mr Lama told reporters. I left because there is no peace here Tell my parents not to worry, Mr Lama quoted Bomjan as saying. The alleged meeting is the first news of the boys possible whereabouts since he disappeared on 11 March. District authorities say they cannot confirm the sighting. Bomjans followers and security personnel have launched a massive search operation in Ratnapuri forest and surrounding areas but have so far failed to locate him. Bomjans followers claim he was an incarnation of Lord Buddha who was born in Lumbini, in present-day Nepal, more than 2,500 years ago. His followers say he has been meditating for 10 months without food or water and is immune to fire and snake bites. But these claims have not been independently verified. Scientists were unable to examine the boy as his followers said it would disturb his meditation. Buddha Boy Update: Ram Bahadur Bomjon Now Meditating in  Pit Posted on  March 28, 2007  by  The Blogger|  51 Comments 8 March:  Ram Bahadur Bomjon, popularly known as the â€Å"Buddha Boy†, who stole the limelight after spending months in meditation, reportedly without food and water, has been found again, meditating inside a pit dug underground at Ratanpuri recently. Bomjon, who had started meditation under a Pipal tree in the village, had gone missing since March 11, 2006, and again reappeared on December 25 the same year. According to Inspector Rameshwor Yadav of the Area Police Post Nijgadh, Bomjon was inside the bunker-like square ditch of seven feet. We call it bunker,† he said, adding, â€Å"Although it’s seven feet deep, there is no lack of oxygen inside,† said Yadav, who claimed to have seen him going inside it from close range Monday (Mar 26). A police team, under the command of Yadav, had gone to the place after word of Bomjon being on underground meditation spread in the area. â€Å"His face was clean and hair was combed well,† Yadav said. According to him, â€Å"the bunker† has been cemented from all sides with roof of tiles. Even as frequent â€Å"hide and seek† were continuing, some locals recently spotted him in the local forest on 9th March. After his mysterious disappearance last year, his â€Å"disciples† had claimed that he had gone in search of a peaceful place for the purpose, as thousands of curious people began visiting him daily then. However, a few others had even termed it a ploy of his followers to earn popularity and money. Indra Lama, a local, who has been deployed as caretaker for him since he began meditation, said the â€Å"bunker† was prepared as per Bomjon’s order. â€Å"After granting audience a week ago, he expressed his desire to meditate inside the ground; so we built it,† he said. By Upendra Lamichhane A Buddhist messiah in Maoist Nepal? By Dhruba Adhikary and Charles McDermid KATHMANDU Like any deeply revered religious prophet worthy of his robes, Nepals Buddha Boy has returned from the wilderness to spread enlightenment to the masses. The long-lost mystic in  question  is Ram Bahadur Bamjan, who many believe is a true-to-life  reincarnation of Siddhartha Gautama, who was born in about 560 BC and later became revered as Lord Buddha, the Enlightened One. In Hindu-majority Nepal, Hinduism and Buddhism frequently overlap. Hindus believe in  reincarnation, and Buddhists ascribe to the notion of rebirth and in Nepal both faiths are often transfixed by religious wonders, miracles and mysteries. Only some 50% of Nepals 25 million population is literate, and illiteracy is widespread in rural areas. So it was that Bamjan, looking every bit like a disheveled teenager, emerged from dense jungle on November 10, and got straight to work preaching at a temple about 150 kilometers south of the capital Kathmandu. He claimed that his soul-searching hiatus began in early 2005, and his first words were grim. Incidents of death and destruction are on the rise because people have become indifferent to religious  teachings, he announced to the 10,000 reported followers who flocked to the site on the day of his return. Bamjan, whose age has been placed between 17 and 20, was raised in Nepals devoutly Buddhist Taamaang  community. He has been worshipped since 2005, when he was discovered meditating in the lotus po sition among the roots of an ancient tree. Local legend has it that he maintained the position for 10 months without food or  water. On his recent return, however, there was no sitting around. Adorned in a shimmering white  cloth  and appearing quite hale for a hermit, Bamjan kicked off his first sermon by narrating his quest for the reason of death. It all began, he explained, when he witnessed a human  cremation  at the age of six. Interestingly, his tale parallels the Buddhist stories in which Prince Siddhartha, before he reached enlightenment, is said to have seen deaths, diseases and infirmities associated with old age. Still, some among the congregation grew skeptical when they saw Bamjan, sporting long black hair, halt repeatedly during his 45-minute exegesis. Each time the alleged Buddha paused, an acolyte came forward to whisper in his ear, seemingly prompting him to encourage his audience to pay attention if they intended on receiving happiness. Those who bowed and offered him  khaadaa  (holy scarves ) received blessings as he placed an august hand on their heads. Villagers of Ratanpuri town, Bara district, converged by the thousands at the Halkhoria forest to observe the holy man. The crowd grew larger as a local Buddhist group advertised in newspapers and on radio networks. Instantly, the story captivated the domestic media and drew attention from major international news agencies. No Buddhist organization has endorsed the claims of Ram Bahadur Bamjan, also known as Palden Dorjee, or his followers. Some have sent investigators to the area and are awaiting reports. Remarks from Buddhist scholars thus far indicate divided opinion. Bamjan seems to be someone blessed with divine power, Bekha Ratna Shakya, a devout Buddhist and a former mayor of Lalitpur town, told Asia Times Online. Kedar Shakya, a writer and former Lumbini University associate, also supported Bamjans holiness and argued that Bamjan should be allowed to continue to meditate. The return of Bamjan has prompted many Nepalese to recall an incident several years ago when the nation was fascinated by rumors that stone idols of Ganesh, the elephant-headed Hindu god, had begun to drink milk. Syncretism Nepal-style In Nepal, the distinction between Buddhist and Hindu can be nominal. There are also temples in Nepal where the same stone idol is worshipped by Hindu and Buddhist priests. The tradition of Kumari is one striking example: an adolescent girl is selected to be the Hindu goddess, Kumari, but she must be from a Buddhistfamily. Kumari appears in public at least once a year and gives blessings to the reigning king. And, after all, Buddha was born as a prince to a Hindu king. But culture is in an intense transition in Nepal. Since the monarchy was abolished in May, Kumari now offers her blessings to the elected president. Considering Nepals devout and syncretic attitudes, the Bamjan episode is not without irony. The post-monarchy government is currently made up of communists who do not support religion. Maoist leader Prachanda, for example, avoids Hindu ceremonies and festivals. If he attends any religious function at all, it is perceived as a public relations exercise with an eye on votes from a particular community. (Newspapers once pictured him amid Muslims with prayer caps. ) As Nepal transitions from a Hindu monarchy to a secular republic, observers believe it has unwittingly opened itself to proselytizers of several religious groups. Even as many Maoists identify themselves as atheists or agnostics, some of their top leaders are said to be lured by affluent churches such as the Unification Church of the Reverend Moon. Bamboozled by Buddha Boy Many of the devotees now surrounding Bamjan have described the experience in shades of religious adoration. (It was an amazing experience to hear and see him. I have no doubt now he is the reincarnation of Buddha, a woman named Sangeeta Lama told The Associated Press. ) But others are more dubious, including the government. Government officials told Asia Times Online that police were investigating a complaint that a Korean national was orchestrating the entire affair. Meanwhile, a group of local residents has called the hysteria a pretext to grab a large tract of lush  forest  land. They claim that their religion is being taken advantage of. Doubts also persist as to why no  medical  check-up was done to determine if Bamjan did actually abstain from food or water during the past months. Others have asked why members of the audience were warned not to ask any questions regarding Bamjans methods of meditation. One report claimed that a French journalist filmed Bamjan nibbling on fruit while supposedly midway through a fast. According to the Australian, Another correspondent found him asleep while he was supposed to be meditating. Media reports also point out that when Bamjan emerged as a divine presence for the first time three years ago, devotees gave donations to the tune of 700,000 rupees (US$9,022). At that time, authorities discovered that Maoist elements were cashing in on the superstition prevalent in the region. Police later seized the alms. But Bamjans emergence be he holy man or charlatan is an important cultural event for a transforming Nepal. The hype and hyperbole he inspires must be considered along with the happiness he has brought to true believers. With democratic atheists in government, and a cautious eye on religious conflicts in neighboring countries, it is still unclear what role religion will have in the new Nepal. A teenager named Ram Bahadur Bamjan may bring some kind of enlightenment after all. Thousands flock to see Nepals mystery Buddha boy (Reuters) Thousands of people flocked to a remote jungle in southeast Nepal to see a boy, some believe is a reincarnation of Lord Buddha, who reappeared after missing for more than a year, police said on Tuesday. Seventeen-year-old Ram Bahadur Bamjon spoke to devotees from nearby villages on Monday in the remote forest in Ratanpuri, 150 km (95 miles) southeast of Kathmandu, Prakash Sen, a police constable said. Bamjon made international headlines in 2005 when tens of thousands of people turned up to see him sitting cross-legged under a tree in a dense forest for nearly ten months. reportedly without food and water. Hundreds of devotees, including many from neighboring India are trekking the five-km (mile) site to see him on Tuesday, Sen said. He spoke to the devotees standing near a temple in the forest, Prakash Sen said after a visit to the site. He had shoulder-length hair and had his body wrapped in a white cloth. Since many people are walking to see him, I think he has some of the qualities Lord Buddha had, he said. Buddha, the founder of Buddhism, was born a prince in Lumbini, a sleepy town in Nepals rice-growing plains about 350 km (220 miles) southwest of Kathmandu more than 2,600 yea rs ago. He is believed to have attained enlightenment at Bodh Gaya in the eastern Indian state of Bihar, which borders Nepal. Buddha boy in Nepal re-emerges after a year KATMANDU, Nepal A teenage boy who many believe is the reincarnation of Buddha has re-emerged from  the jungle  in southern Nepal, attracting thousands of devotees, officials said Tuesday. After retreating into the jungle for more than a year, Ram Bahadur Bamjan, 18, re-emerged Monday near Nijgadh town, about 100 miles (160 kilometers) south of the capital, Katmandu. Upon hearing the news, thousands of Bamjans followers, some from as far away as India, traveled to the site Tuesday to see him, police official Abhaya Joshi said over the telephone. Joshi said Bamjan plans to talk to his followers for a few hours every day for a week before returning to the jungle to  meditate. The long-haired Bamjan, dressed in a white cloth, appeared to be in good health as he spoke to his followers about peace and ending discrimination, according to the Rajdhani newspaper. It was an amazing  experience  to hear and see him. I have no doubt now he is the reincarnation of Buddha, said Sangeeta Lama, a woman who met Bamjan for the first time. Buddhist priests have been divided on whether the boy is truly the reincarnation of Siddhartha Gautama, who was born in southwestern Nepal around 500 B. C. and later became revered as the Buddha, which means Enlightened One. Buddhists strongly believe in reincarnation, the doctrine that every soul reappears after death in another bodily form. There has been no formal declaration by Buddhist authorities that Bamjan is the reincarnation of the Buddha. But people have worshipped the teenager since he was first seen in 2005 meditating in the jungle, where he sat for months, motionless with his eyes closed among the roots of a tree. Min Bahadur Shakya of the Nagarjuna Institute of Exact Methods in Katmandu said Buddhist priests have not reached a conclusion about Bamjan because they have not been able to fully investigate the boy. Meditating without food does not prove that he is reincarnation of Buddha. There is much study needed to be done, Shakya said. Buddhism is practiced by about 325 million followers, mostly in Asia. AP Nepals Buddha boy investigated for attacking group By Olivia LangBBC News A Nepalese man popularly known as Buddha boy is being investigated by police amid reports he beat a group of locals for disturbing his meditation. Ram Bahadur Bomjan has admitted to assaulting some of the local villagers in Bara district on Thursday, according to local media. Mr Bomjan is famed for spending months in the forest without  eating. His devotees believe he is the reincarnation of the Buddha, and he says he has not eaten since 2005. When he started his fast, he pledged he would  meditate  for six years, until he gained enlightenment. Slapped Manoj Neupane, superintendent of police for Bara district, said police were sent to investigate after 17 people lodged complaints. Those who had been injured were sent for medical checks, he told the BBC. According to Nepals Republica newspaper, the villagers claimed they had been looking for wild fruit and vegetables. Mr Bomjan said he had slapped them two or three times after they came onto his platform and mimicked him, while the villagers allege they were assaulted more seriously. They disturbed me while I was meditating tried to manhandle me, Mr Bomjan was quoted as saying by Republica. I was therefore forced to beat them. Last November, Mr Bomjan who is reportedly around 20 years old campaigned against the mass sacrifice of some 250,000 animals at the Gadhimai festival in southern Nepal Ram Bahadur Bomjon, Buddha/boy of Nepal: between mirror and myth in a  global  Buddhism The resonance with the original is telling: the Buddha of our aeon, Siddhartha Gautama of the Sakya clan, also came from Nepal, 2,600 years ago, his mother had the same first name of Maya Devi, he also performed extreme austerities for six years before attaining enlightenment beneath a pipal tree. Voluntary fasting was a large part of Siddhartha Gautama’s, and general, yogic practice then and before, and still is now among the Hindu ascetics of modern India. Ram Bahadur Bomjon or the popularly known ‘Buddha Boy’, a Nepali teenager who began  meditating  beneath a pipal tree in his local village of Ratanapuri, Bara district, in May 2005, hasn’t yet spent the six years in such demanding practice Buddha Sakyamuni did. Nevertheless, his initial period of 10 months of apparently  uninterrupted fasting, also in sustained meditation, has formed the basis for his claim (in November of that year) to achieve full Buddhahood after six more years of deep meditative practice. Bomjon’s family are from the Nepalese Tamang community, many of whom are devout Vajrayana Buddhists. He is by his own claim a Rinpoche, or precious reincarnated being with already profound levels of realization, and he has by early 2010 become for the popular spiritual imagination a living Buddha. He is also, however, a pop-culture figure for faux-worship and satire, made thesubject  of  bumper stickers  and You Tube cartoons. Ram Bahadur Bomjon’s extraordinary physical feat of meditating for at least ten months apparently without food or water, is remarkable by any standards, especially if it is true. There are of course many thousands, if not millions, of authentic yogis in South Asia, in and outside of monasteries, many of whom have been documented to have achieved almost unimaginable physical feats of voluntary bodily control and apparent immunity to a large range of normal biological requirements for survival. This does not make their achievements miracles, nor their practitioners living enlightened Buddhas. Which is where the advent of Ram Bomjon is genuinely compelling: his messianicity is proclaimed from the beginning. It is already curious that while claiming a solitary ascetic practice that sought no attention, Bomjon sits in a place conspicuous to local people who know him. What then appears to be a general espousal of him by the Tibetan Sakya hierarchy becomes a first religious contextualization of Bomjon, as both a Buddhist avatar, and more specifically a Tantric yogi who has mastered his nervous system such as to be able to sweat profusely at will, in mild conditions and without any bodily movement. His teenage brother also speaks[1]  humbly of a topknot manifesting spontaneously in Bomjon’s hair, as in one of the signs of the Buddha. His Tibetan Buddhist status is authorised by another title – Palden Dorje – which is also contexualised in the ‘official website’:  www. paldendorje. com. After the initial 10-month period of apparent total fasting, Bomjon disappears in March 2006 to seek another place for less-disturbed meditation. At this point also the police freeze the bank-account of the local committee managing the crowds of pilgrims who have come to him with donations – an amount of more than Rp. 600,000. Much of this revenue comes from an entrance-fee to view him, and the pamphlets, books, cassettes and DVDs sold promoting Bomjon as a new Buddha. Available for a global audience on You Tube are his two speeches of August 2007, one which is closed-eyed, the other longer and more open-eyed. (In both speeches he wears a red robe, and as such might be distinguished from the ‘white robe’ speeches of November 2008. ) Both 2007 speeches are similar in their effect, and what I suggest below of the ‘closed-eyed’ speech[2]  can also be said of the ‘open-eyed’ one[3]. The camera is static, focused on the anticipated words of the young sage. Bomjon speaks in the monotonous tones of an adolescent reciting a reasonably well-memorized speech. There is no sign of a smile or an emotional gauge of his audience. He keeps his eyes closed for virtually the entire roughly eight minute performance. He pauses now and then, only it seems in nervousness, or having lost his place or of being uncertain how to proceed. One Western witness and blogger, a sincere seeker sympathetic to Bomjon, writes that â€Å"Strangely, he concluded halfway between a sentence, trailing off, letting the words, both spoken and unspoken, hang in the air,† before â€Å"the brief spell of serenity quickly degenerated into a frenzy again as Palden Dorje returned to his pedestal and people began lining up to receive  darshan. [4] Though the Nepali broadcast from the station â€Å"Supreme Master TV† offers an onscreen English translation of this speech[5], the correlation of semantic meaning to his speech betrays an a-synchrony between the syntax of the words and how much he can say in a single breath. About five minutes into the speech Bomjon repeats a brief sequence of words, correcting himself, and for the very first time lightly smiles, still closed-eyed, a very human and self-conscious gesture, as any young performer in a school presentation would before he regains his place after stumbling. If Bomjon is a visionary near-Buddha who has spent the previous three years in a profound and virtually mute immersion in esoteric planes barely conceivable by even seasoned meditators, he is also an amazingly natural, human, and in that sense ordinary, one. It is only a brief moment, but it betrays, resoundingly, an authentic natural humanness amidst all the built-up ceremony and high-flown spiritual rhetoric. There is little sense of a new Buddha having spoken, of the gravitas or charisma or power of a highly-realised mature being offering his own natural words and self-won insight into the nature of reality. In a white lay-yogi’s robe, Bomjon sits on a newly-built raised  vasana  painted white and gold, with steps on each side. Pilgrims come from near and far to hold worshipful  puja, burning incense and making prayers, or line up inside a cordoned area to come to the near-Buddha. It’s a peaceful and uncanny vision, redolent with the saffron succour of old India and its oldest myths of the salvation of the soul through the form of a youthful enlightened being. Yet the previously-quoted (and sympathetic) witness writes that â€Å"The young man suddenly shifted gears into overdrive, ludicrously blessing with a pace so quick he was practically bonking people on the head with the dorje as they passed. †[6] It is hard to imagine that not far away in neighbouring thick jungle, and not too long ago, Maoist revolutionaries have for decades lived clandestinely and fought the national army in a bitterly-contested bid for freedom. The promise of freedom, even in an old culture such as that of Nepal, comes in many guises. II Religious Buddhism holds that an authentically enlightened being as was, apparently, Gautama Buddha, can most effectively transmit its values because they are concentrated in him, or her, in their purest, most ideal, essential, unalloyed, uncorrupted or corruptible, realized form. In Bomjon religious Buddhism receives a partly convincing and telegenic messianic throwback to the archetype of the Buddha, a young man who appears to fulfil all the needed criteria. There is nothing cynical here, Buddhism is if anything globally respected for its general lack of taint, of maintaining a record for transparency: H. H. the Dalai Lama is of course its universally-respected paragon. Unless of course the claim is simply not true: that Bomjon is not a bodhisattva or near-Buddha, but simply a gifted young ascetic. H. H. the Dalai Lama has never claimed enlightenment, but merely the status of a simple monk. Bomjon however loses this modest status from the beginning. Perhaps not even consciously, Bomjon has suddenly been reified in a way that can only work in an old primary culture where religion serves symbolic and archetypal ends, not purely epistemic ones, and where gods are still respected and worshipped as such, where literal truth is not something that carries the primary value it does in the West. On this level, a psychologically real one, there can be little blame placed, and to do so would be churlish. However, in the West at least, which (arguably) prides itself on its capacity for impartial discrimination, ontological exactitude and epistemic integrity, it is very hard, if not impossible, to take on faith something which is not literally true, or even just uncertainly true. Culturally, psychologically and ethically it is increasingly hard for  agnostic Western  culture to sustain the myth of reification (though theistic religion, and scientistic ‘faiths’ like neo-Darwinism, hold on tenaciously) when more provisionally true, multiple, cross-fertilising and mutually-productive  interpretations  can do a good working job of understanding what ‘the truth’ might ultimately signify. ‘Enlightenment’ is merely a word but one which carries a varying wealth of signification, wears an infinitude of guises (or even, most radical of all, and its original Buddhist one, none at all). Even if Bomjon’s Tibetan Buddhist entourage means no harm in elaborating in religious terms the possibly much more prosaic nature of Bomjon’s attainment, doing so is still manipulating the reception of whoever it is he might more authentically be. If this is a deception of a kind, then however benign it also unfortunately succeeds in compromising whatever is of  genuine value in Bomjon’s public ‘ascendency. ’ What would be of inestimable value would be if Bomjon were able to simply offer in his own words a description of his yogic experience as it is, without metaphysics – and with or without the sustenance of food. Regarding such austerities the Buddha made it explicitly clear that such extremes of  tapaswere of no essential benefit or use to anyone vis-a-vis achieving enlightenment: hence the Buddhist ethico-pragmatic ‘Middle Way. ’) Instead, what the world is offered is a closed term: Bomjon as near-Buddha, seated on a thro ne, reifies a complex human person to be a single, essential ‘something’ in ontologically disturbing ways. To reify is to absolutise something as self-present, undoubted and undeniable, fixed in an essential identity. With reification there is little room for nuance, natural ambiguity, irony, shifts of emphasis, undirected trajectories of unexpected influence. Its translation into the common cultural currency tends to require a univocal, often dogmatic, form of interpretive transmission. It implies monolingual authority rather than a dialogical mutuality. Ultimately, and most unfortunately, it implies some form of the classical master-slave relation. Instead of a sense of lightly-shared creativity, there is a symbol which is taken as really-existing, which then sets off a chain-reaction of associated demands and conditions that can, and do, become political. Bomjon embodies a far more complex, and confused, nexus of religious, metaphysical, mythological and ethical forces and subconscious cultural assumptions than those that have been simplistically projected onto and then publicly represented by him, largely by virtue of the structure of orthodox Buddhism that clearly guides him. In Nepal, the criteria for effective belief, for better and for worse, remain steeped in mytho-poetic tropes of deep cultural continuity as well as social conservatism. Where the individual autonomy of scepticism might be seen as an obstacle to deeper social cohesion and identity, it is diminished as a form of existential integrity. Where the depth of tradition still provides much of the psychic social bulwark for increasingly unstable and erratically modernizing societies, of which Nepal is a prime example, the old forms of security cannot go questioned, let alone deconstructed. Who would demand they should be? If Ram Bahadur Bomjon may never redeem and ‘save the world’ from its real misguidedness, we can at least be grateful that he gives us all pause to consider that misguidedness itself, and perhaps his own as well, and provide for that rare space in which all of us, Buddhist and non-Buddhist alike, can try to dream again. We look to see how much of that impossible freedom he will invite us to dream along with him in the time to come. Opinion: The Next Buddha? In a poor backwater region of southern Nepal, an 18-year-old boy by the name of Ram Bahadur Bomjon may very well be on his way to becoming the next Buddha. Bomjon was dubbed Buddha Boy by the international media back in 2005 after reports surfaced that during the course of several months of deep meditation, he neither ate nor drank. After ten months of intense media frenzy and public scrutiny, Bomjon disappeared into the jungle in March 2006, reappearing briefly later that month to announce plans to meditate in solitude for the next six years. Members of the local community and followers of Bomjon were already referring to him as the next incarnation of Buddha, something that was prophesied by  Shakyamuni Buddha. In a message to devotees, however, Bomjon was quite clear that he had not yet attained Buddhahood but was simply a meditator on truth. He did suggest, however, that he was a reincarnated Tibetan  rinpoche  [ ] Like many others, I had first heard of Buddha Boy during his initial period of meditation and was instantly fascinated with the story, but following this, only tidbits of news trickled out from Nepal. I thought of eventually searching for the recluse and perhaps writing an  account  of my adventures, imagining myself trampling through the jungle chasing whims and mirages. I was in Bangkok when news of his public appearance suddenly broke in early November of last year. Reports at that time had indicated he would be offering darshan (a public blessing) for only a few more days. I had to act quickly, so I booked a seat on the next available flight to Kathmandu with hardly a second thought. The list of apparent miracles associated with Palden Dorje is intriguing. In addition to his astounding feats living without sustenance or sleep, it is claimed two venomous serpents bit him with no detrimental effect. Devotees once reported seeing his head illuminated similar to the aureoles surrounding saints. On another occasion, the ground in front of him was said to have suddenly  combusted into flames  but he remained unscathed. He has also been spotted conversing with wildlife. In an attempt to separate fact from legend, I planned to set out for the district of Bara, and a site near the town of Nijgadh, approximately 160 kilometers from Kathmandu. I arrived in Simra, a convenient hub, at four in the morning after a numbing ten-hour bus ride from the capital city. I quickly checked into one of a handful of  hotels  in the small town known more for its choking steel factories than anything holy. After only an hour or two of rest, I hopped on a local bus, repeating to the ticket-taker, Bomjon, Bomjon. I was dropped off  at the side of  the highway, facing a dirt road leading into the jungle. Several hundred people were streaming down the road. As I made my way along, Nepalis and Indians passed on bicycles and tractors, in rickshaws, vans, and even crammed buses. I eventually met up with three Nepali teens skipping school in order to receive darshan. Nirazin, was the only one of the trio to have previously seen Palden Dorje. When Nirazin first heard of him, he thought it was a joke, but after observing the young meditator up close, he realized he had made a mistake. He is meditating for peace. He is meditating for us. I think he is the next Buddha, even though I am aware that he did not identify himself in that way. After a six kilometer hike to our destination, I was astonished with the sheer numbers assembled. The lineup into the gated area followed a parched river bed and extended for at least a kilometer. At the tail-end of the line were countless vendors selling fried food, religious trinkets, beads, even photos and DVD’s of Palden Dorje. Those selling traditional Tibetan kata scarves were making a killing. Nearby, there was even a hand-operated Ferris wheel. The atmosphere was festive and chaotic. By the sheer fact I was the only visibly obvious foreigner in line, I was ushered to the front almost without delay. Entrants were forbidden to carry in cigarettes or lighters. Shoes and belts were also to be left behind. Those of us passing through the entrance were purified with water sprayed from a sprig of cedar. We proceeded down a cordoned trail, leading back into dense jungle. Prayer flags were strewn along the path. Quickly, an ethereal serenity overtook us, accompanied by a welcome silence in contrast to the uproar of the crowds waiting in line. Everyone spoke in hushed tones, some chanted mantras, mothers shushed babies. An occasional bird song punctuated the stillness. There were butterflies everywhere. The trail led into an arbor adorned with even more prayer flags radiating out from an imposing whitewashed stupa, about ten meters tall. In the heart of the arbor, a massive bodhi tree towered over the stupa. And there, on a pedestal at the base of the tree, sat Palden Dorje touching each kata held up to him and then dabbing the crown of the persons head using a miniature dorje. The line was briskly moved along by a cadre of Tibetan monks and volunteer attendants. When my turn came, I lowered my head with my arms outstretched holding the kata and walked toward him. Instead of the usual blessing, Palden Dorje grabbed the kata and slung it around my neck. I instantly felt hands on me, leading me away, but not before I had a moment to look up into his face and to gaze into his dark eyes that seemed to reflect a depth I have rarely encountered. Following this, I sat off to the side and meditated upon the scene for the rest of the morning and well into the afternoon. I was quite taken with Palden Dorje’s appearance. For someone who had been meditating in the jungle continuously for months on end, he looked surprisingly fit and fresh. He was not emaciated in any way and I noticed he continued to maintain a fair bit of muscle tone in his arms. The messy tussled hair of earlier photos was now replaced with long curly locks well beyond shoulder length. He was donning a white robe that wrapped over his left shoulder. All in all, Palden Dorje looked comfortable and content. He remained silent save for an occasional whisper to a nearby attendant. As the sun commenced its descent, I spoke with Romee, a Brit, and one of only a handful of foreigners present. Throughout the day, he had stood practically motionless near Palden Dorje, acting almost like a sentry, armed with poise and serenity. Romee believed that Palden Dorje is engaged in a very high meditation that has not been publicly undertaken for centuries, if not millennia. Romee was led here through astral communications he received from the young guru. He mused that Palden Dorje will likely remain in this spot now for the rest of his life. On my hike out back to the highway that evening, I followed the river bed which was a slightly shorter, if not dustier route. I met Moon Kim, a spry 74-year-old Korean-Canadian. Hes a god, hes a Buddha, whatever you want to call it, claimed Moon. Nobody knows how he is surviving without food or water, but its not a big deal for him. The way I look at it, when you go to heaven and spend a day there, a century passes here on earth, so three and a half earth years for a divine being isnt even an hour up there. I returned early the next morning to receive darshan again and to continue to sit off to the side and watch the assembly line of devotees approach him for a blessing. It conjured up parallels with Amma, the famous hugging saint of southern India. It even reminded me of the solemnity of parishioners lining up to receive the sacrament of Holy Communion. On the following morning, I was met with delirium at the gate since it was believed to be the final day of the darshan. The armed police that were present the day before were replaced on this day with boy scouts and girl scouts clearly not up to the task of crowd control. Several of the volunteers were now locked hand in hand, forming a human chain against the riotous throngs attempting to break the queue. I had to holler and wave my arms at one of them, Uman, whom I had spoken to the day before in order to gain his attention and hopefully a free pass back into the arbor. It eventually proved successful. Before entering, I asked Uman why Palden Dorje suddenly decided to break his six-year meditation. His answer seemed to imply that conditions were ripe for a public appearance again. Uman noted how even more chaotic the situation had been at the previous site in nearby Ratanpuri. There was just no management of the crowds back then. Now that we have been able to set up a basic system here, it makes things a lot easier for everyone. In spite of his assurance, I noted the infancy of the infrastructure, unlike the more sprawling operation in Puttaparti, home to Indias super-celebrity guru Sai Baba. There is definitely a pervasive rock star adoration towa rd Palden Dorje. One young Nepali girl I met, after asking her why she was attracted to him, said, Hes very beautiful. When I asked if she thought of him romantically, she blushed and said emphatically, No, no, that would be like having God as a boyfriend. After parting ways with Uman, I received darshan once again and assumed my position off to the side. At some point while meditating later in the morning, an inexplicably dazzling emerald luminescence flooded my headspace for a sustained period of time before finally dissolving. There was also a period of whiteness, similar to when a camera lens is on a high exposure. Following this, throughout the afternoon, I kept sensing in my peripheral vision monks sitting beside me in meditation. When I turned my head slightly to get a better look, there was never anyone there. As I was leaving that day, I was informed that Palden Dorje, had suddenly decided to add three more days to the darshan since people just kept coming. It looked like I would be sticking around for a little longer then. The next day, however, threw me for another loop. This time, as I made my way down the dusty river bed, I noticed there was an almost complete absence of people heading in. There was no line-up and the arbor was even more exceptionally quiet than usual. Palden Dorjes countenance displayed a hint of bewilderment with the trickle of people. In spite of this, he continued undeterred. On two separate occasions, thunder struck from a completely cloudless sky. Palden Dorje looked up quickly and scanned the skies both times as if in search of some sign. Apparently, Palden Dorje had mentioned in the past that the gods would be present during his tenure and would manifest as thunder. As each day passed, my meditations grew progressively stronger. On the fifth day, there was a robust serenity in both body and mind despite the onset of a head cold. (I had been sneezing viciously before entering the arbor). There was very little bodily discomfort, however, as I ventured deeper into Void. The final day of the darshan saw a return to chaos. The gigantic crowd was in turmoil again and some people were seething with anger due to the constant stream of queue jumpers. Once again, thankfully, I was plucked out of the line by a boy scout who took some interest in me. He accompanied me to the area near the gate, which was sealed at that time and surrounded by monks. When we were finally allowed in, I wondered: could this really be a scam? Could all these monks and nuns and volunteers and serious devotees, committed to the pursuit of truth, be mistaken? If the local community was trying to reap financial benefits from the Buddha Boy phenomenon as some suggested, why restrict his public appearances? If the skeptics were to be believed, then where was the incontrovertible proof of wrongdoing? So far, I had seen nothing convincing to tarnish a reputation. I was led to a section reserved for journalists very close to where Palden Dorje sat on his pedestal, boxed in by cloth erected to act as a visual barrier. At least half a dozen news network cameras from Nepal or India were arranged in front with a barrage of microphones. A single female Western journalist scribbled notes onto a pad. Monks and nuns were seated opposite us in a section reserved exclusively for them. The public then sat in a wide circle around the tree. As the minutes passed, the restlessness escalated into a madhouse mania. Though it seemed quite comical and silly, there was a tinge of sadness when I realized how we contort such a thing of virtue into a media-exploited extravaganza. I am just as much to blame. I worry that a simple purity will be devoured by the obsessive sophistications of our society. A boy meditating in the jungle is not enough for us. World tours, bestsellers and talk show interviews would be the new standard. Palden Dorje  stood up to the microphones  and held the attention of the restless crowd for the ten minutes or so that he spoke in Nepali. Strangely, he concluded halfway between a sentence, trailing off, letting the words, both spoken and unspoken, hang in the air. The brief spell of serenity quickly degenerated into a frenzy again as Palden Dorje returned to his pedestal and people began lining up to receive darshan. The young man suddenly shifted gears into overdrive, ludicrously blessing with a pace so quick he was practically bonking people on the head with the dorje as they passed. In the midst of the pushing and shoving nearby, I was led into a profound meditation, insulated from the riot but still acutely aware of it. I remained motionless in body and mind for over an hour. When I opened my eyes, I noticed I was the only one in the midst of thousands who had bothered to do such a thing. At least Palden Dorje was smiling. It was all quite surreal. Instead of trying to line up, I left quietly, bowing inconspicuously, brimming with a wondrous delight. Since Palden Dorje was not about to indulge me with an exclusive interview, I wanted to speak to a fellow by the name of Jas Waiba. As a member of the steering committee that liaises with Palden Dorje, I figured he would be a reliable authority. When I arrived at the site the next day, I was not surprised to see the place practically deserted – all the vendors had disappeared while only a handful of monks and nuns remained, packing up in preparation to head out. Plastic bags tossed about silently on a slight breeze. The gate was barricaded and a single monk sat in the shade to guard against any unauthorized entry. The whole thing had the feel of the day following the conclusion of an outdoor music festival. Palden Dorje was on his own again. I eventually caught up to Jas on his way home. Jas has been a committee member for over a year now. The committee is comprised of members mostly from local communities. It was formed as a response to the crowds and problems that swelled as news of the boy spread like wildfire. Jas told me the committee can do nothing without the consent of Palden Dorje. Typically, the committee is summoned when a signal is received from Palden Dorje, a signal only one or two individuals have knowledge of. Before, Jas exclaimed, Palden Dorje was in deep meditation. Now, he is conducting special esoteric exercises and holding conversations with gods. I asked him if he himself had been privy to any miracles. With a slightly ominous tone, Jas said, sometimes, we hear explosions and trees cracking, and when we go to investigate, there is no sign of any damage. Over lunch, Jas is quite straightforward in his assessment of Palden Dorje. â€Å"He is abodhisattva. In the future, he will be  Maitreya, the next Buddha. This is a certainty. I am confident in this because I have witnessed how he mixes peace with power. He can destroy and he can create. I cannot give you all the details at this time because I have been sworn to secrecy with respect to some matters. † He later hinted, however, toward some esoteric power that could possibly render the weapons of the world completely useless. Jas is unconcerned with the naysayers. â€Å"There is no way to dispute them. Everyone has a right to be skeptical. It is not my job to convince them. I know what I know. Truth comes through illumination not attempts at convincing someone. † Palden Dorje could very well be the one the world has waited for, but how can someone ever know for sure. He is markedly different from other gurus I have encountered. No matter what his status, he is an inspiration. Although I can certainly say that Palden Dorje embodies a very powerful essence, what else had I actually discovered about him? It all seemed so ephemeral. I felt like I had failed to clearly ascertain the truth behind this Nepali teen but, on the other hand, I realized there is some value in what remains mysterious. So perhaps it is best to leave it as such. Better yet, when he is ready for visitors again, why not book a flight to Nepal and experience the phenomenon for yourself? Links: http://www. youtube. com/watch? v=ROlsMvvaMnMfeature=related ttp://www. youtube. com/watch? v=rRJE77puL4Yfeature=related http://www. youtube. com/watch? v=MWnJlNMZgoAfeature=related http://www. youtube. com/watch? v=jMSUpUnbJoUfeature=related http://www. youtube. com/watch? v=2tDEi_bOxYQfeature=related http://www. etapasvi. com/en/news/show/id/42/title/opinion-the-next- http://www. youtube. com/watch? v=v29clGMWU84 http://www. youtube. com/watch? v=ndg _6eajjNMfeature=related http://www. youtube. com/watch? v=wGMwa4yZLL4feature=related http://www. youtube. com/watch? v=wzNAZE2gaBYfeature=related http://www. youtube. com/watch? v=cSKBYaVlYKUfeature=related

Researching Ancestors Using the Canadian Census

Researching Ancestors Using the Canadian Census Canadian census returns contain the official enumeration of the population of Canada, making them one of the most useful sources for genealogical research in Canada. Canadian census records can help you learn such things as when and where your ancestor was born, when the immigrant ancestor arrived in Canada, and the names of parents and other family members. Canadian census records officially  go back to 1666, when King Louis XIV requested a count of the number of landowners in New France. The first census conducted by the national government of Canada didnt occur until 1871, however, and has been taken every ten years since (every five years since 1971). To protect the privacy of living individuals, Canadian census records are kept confidential for a period of 92 years; the most recent Canadian census to be released to the public is 1921. The 1871 census covered the four original provinces of Nova Scotia, New Brunswick, Quebec and Ontario. 1881 marked the first coast-to-coast Canadian census. One major exception to the concept of a national Canadian census, is Newfoundland, which was not a part of Canada until 1949, and thus was not included in most Canadian census returns. Labrador was, however, enumerated in the 1871 Census of Canada (Quebec, Labrador District) and the 1911 Canadian Census (Northwest Territories, Labrador Sub-district). What You Can Learn From Canadian Census Records National Canadian Census, 1871-1911The 1871 and later Canadian census records list the following information for each individual in the household: name, age, occupation, religious affiliation, an birthplace (province or country). The 1871 and 1881 Canadian censuses also list the fathers origin or ethnic background. The 1891 Canadian census asked for the parents birthplaces, as well as identification of French Canadians. It is also important as the first national Canadian census to identify the relationship of individuals to the head of household. The 1901 Canadian census is also a hallmark for genealogy research as it asked for the complete birth date (not just the year), as well as the year the person immigrated to Canada, the year of naturalization, and the fathers racial or tribal origin. Canada Census Dates The actual census date varied from census to census, but is important in helping to determine an individuals probable age. The dates of the censuses are as follows: 1871 - 2 April1881 - 4 April1891 - 6 April1901 - 31 March1911 - 1 June1921 - 1 June Where to Find the Canadian Census Online Ancestry.com FamilySearch Historical RecordsAutomated Genealogy Library and Archives of Canada

Civil Rights Movement Timeline From 1951 to 1959

Civil Rights Movement Timeline From 1951 to 1959 This  civil rights movement  timeline chronicles the fight for racial equality in its early days, the  1950s. That decade saw the first major victories for civil rights in the Supreme Court as well as the development of nonviolent protests and the transformation of Dr. Martin Luther King  Jr. into the movements preeminent leader. 1950 The U.S. Supreme Court strikes down the segregation of African Americans in graduate and law schools. The initial case was fought by Thurgood Marshall and the NAACP Legal Defense Fund. Marshall used this win to begin building a strategy to fight the â€Å"separate but equal† doctrine established in 1896.   1951 Linda Brown, an 8-year-old girl in Topeka, Kan., lives within walking distance of a whites-only elementary school. Because of segregation, she has to travel by bus to a more distant school for African American children. Her father sues the school board of Topeka, and the U.S. Supreme Court agrees to hear the case. 1953 The Highlander Folk School in Monteagle, Tenn., which runs workshops on organizing protests for individuals such as union organizers, issues invitations to civil rights workers. 1954 The Supreme Court decides Brown v. Board of Education on May 17, arguing that separate but equal schools are inherently unequal. The decision legally prohibits school segregation, declaring it unconstitutional. 1955 Rosa Parks attends a workshop for civil rights organizers at the Highlander Folk School in July.On Aug. 28, Emmett Till, a 14-year-old African American boy from Chicago, is killed near Money, Miss., for allegedly whistling at a white woman.In November, the Federal Interstate Commerce Commission forbids segregation on interstate buses and trains.On Dec. 1, Rosa Parks refuses to give her seat to a white passenger on a bus in Montgomery, Ala., sparking the Montgomery Bus Boycott.On Dec. 5, the Montgomery Improvement Association is established by a group of local Baptist ministers. The organization elects the Rev. Martin Luther King Jr.,  pastor of Dexter Avenue Baptist Church, president. In this role, King would lead the boycott. 1956 In January and February, whites angry about the Montgomery Bus Boycott bomb four African American churches and the homes of civil rights leaders King, Ralph Abernathy, and E.D. Nixon.On court order, the University of Alabama admits its first African American student, Autherine Lucy, but finds legal ways to prevent her attendance.On Nov. 13, the Supreme Court upholds an Alabama district court ruling in favor of the Montgomery bus boycotters.The Montgomery Bus Boycott ends in December, having successfully integrated Montgomerys buses. 1957 King, along with Ralph Abernathy and other Baptist ministers, helps found the Southern Christian Leadership Conference (SCLC) in January. The organization serves to fight for civil rights, and King is elected its first president.The governor of Arkansas, Orval Faubus, obstructs the integration of Little Rock High School, using the National Guard to block the entry of nine students. President Eisenhower orders federal troops to integrate the school.Congress passes the Civil Rights Act of 1957, which creates the Civil Rights Commission and authorizes the Justice Department to investigate cases of African Americans being denied voting rights in the South. 1958 The Supreme Court decision Cooper v. Aaron rules that a threat of mob violence is not reason enough to delay school desegregation. 1959 Martin Luther King and his wife, Coretta Scott King, visit India, the homeland of Mahatma Gandhi, who won independence for India through nonviolent tactics. King discusses the philosophy of nonviolence with Gandhis followers. Updated by Femi Lewis.

Phase 4 Discussion Board 2 Assignment Example | Topics and Well Written Essays - 1000 words

Phase 4 Discussion Board 2 - Assignment Example This can only be achieved through motivated employees. Therefore, using my leadership, I feel it’s my responsibility to ensure that I befriend each and every employee, and strain to make the employees working environment as comfortable as possible to ensure efficiency. Given that Cokingtin is a small organization with less than 50 employees, then reaching each employee won’t be a difficult task for me. Note that befriending employees would not loosen my management roles of supervising and punishing non-performers. All this will be deemed at ensuring customer satisfaction, hence increase the number of customers, which will boost returns giving room for the firm’s growth, development and expansion. As mentioned earlier, I am experienced in offering health care services to patients through my vast knowledge in physiology and anatomy, than incorporated a lot of practical work. However, I realized that I perform better while in a team rather than as an independent nurse practitioner. For this reason, I advanced my leadership and management skills. I consider my capability to function in a team, analyzing other people’s opinions and letting them criticize mine a vital strength towards success in my job. Secondly, I have trained in various managerial aspects such as project management, organizational behavior principles, quality management. Most importantly, in the health sector, i adequate knowledge on economics of health care, global health systems, fiscal management in health care in addition to basic health care knowledge. Therefore, although this position is my first of its kind, my background knowledge especially in management and my ambitions towards the firm’s success make me fit to the position. Noteworthy, I have been sharing opinions with my colleagues when I was a medical assistant, always being a ringleader and creating discussion topics during tea breaks. As a matter of fact, these discussions made my colleagues open up and share

Compare and contrast Essay Example | Topics and Well Written Essays - 750 words - 9

Compare and contrast - Essay Example d moving through various places during a life, so their understanding of the â€Å"home† were formed without a long belonging to one village or a town. Both of them agree that nowadays it is not something uncommon to change places of living, especially in America. Sanders even considers that the mobility is the particular national characteristic of Americans, whose â€Å"Promised Land has always been over the next ridge or at the end of the trail, never under [their] feet† (173). Ford, explaining his numerous relocations, asserts that he is â€Å"just an ordinary fish aswim in a confluence of swirling currents† (183). Yet, both of them admit that in spite of all inner and outer voices urging people to seek new territories for life, in spite of the famous American slogan â€Å"Stand still – and you die†, the â€Å"staying put" by Sanders (173) or "to feel enfolding" by Ford (183) is of a great importance for them. For Sanders the key valuable meaning of home is the taking root in a place, in a specific physical location, rather than in ideas or in memory, as it is suggested by Salman Rushdie regarding to explaining of the migrant sensibility. Sanders argues that the most of the abuses, which has happened in the history of America, were caused by actions of â€Å"people who root themselves in ideas rather than places â€Å"(Sanders 173). And, on the contrary, when people become inhabitants, local residents instead of migrants, they are more committed to the place, they want and like to learn and care for their places, to â€Å"pay enough heed and respect to where we are† (Sanders 174). Sanders gives a bright example of such commitment to the place, describing the Millers family, who underwent three tornado, which heavily destroyed the family’s house, but each time after the tornado, the Millers stayed on the same place and rebuilt their house anew. Sanders supposes such behavio ur, â€Å"staying put† (172), can serve as an evidence of a third human instinct, as a response onto

Web Based Technology and Continuing Medical Education

Web Based Technology and Continuing Medical Education This dissertation explores the use of Web based technology to enhance and maintain procedural skills in the context of continuing medical education. The research was initiated by the perceived need for novel and alternative methods of providing procedural skills training to health practitioners. This observation, supported by learning needs analysis, led to the design and implementation of a Web based educational resource aimed at doctors and other healthcare practitioners. The assessment part of the research focused on an empirical evaluation of the effectiveness of this Web based educational resource. This dissertation draws on a number of strands of Health Informatics: Principals of Heath Informatics Research Methods Clinical Information Systems Creating Online Educational Resources Whilst on a small scale, the results are relevant to medical educators involved in developing and evaluating web based educational resources. BACKGROUND Medical practitioners receive comprehensive procedural skills training and it is expected that this is maintained and regularly updated to limit skills decay and ensure clinical competency. Skills decay is defined as the loss of a trained or an acquired skill after a period of nonuse. Skills decay rapidly as the period of nonuse lengthens; and the extent of the decay is influenced by the characteristics of the skill and how and when these skills were learnt. Arthur et al., (1998) Skills are classified either as closed loop or open loop tasks. Arthur et al., (1998). Closed loop tasks are fixed sequence tasks with a defined beginning and end, for example, the preoperative anaesthetic machine check. Open loop tasks are tracking and problem solving tasks, for example, managing patients hypoxia. Arthur et al., (1998) in their review on the rate of skills decay and its influencing factors concluded that closed loop tasks decay more slowly than opened loop tasks. Arthur et al., (1998) also mentions that mental tasks decay more quickly than physical tasks and after 28 to 90 days of nonuse of the trained skills, task performance declines by 23% and by 40% after a year of nonuse. Clinical practice alone may be insufficient to prevent skills decay as indicated in a simulated airway management training study Kovacs et al., (2000). Skills decay quickly without practice; and procedural skills are only optimally retained when trainees regularly practiced the procedure on their own, in their own time and received periodic feedback. Training on simulation modalities, mannequins, fresh cadavers and live patients have the potential to successfully teach the procedural skill with significantly less skills decay over time as compared to didactic teaching alone. TI L et al., (2006). The traditional one to one apprenticeship model of medical procedural skills training and the in-hospital continuous medical education and maintenance of a skills base are often inefficient, expensive, and labour intensive. Patients, who are often used as practice tests subjects during skills training, safety is reliant on the medical practitioner skills retention and task competency. Maintaining procedural skills competency may prove to be increasingly more challenging as expense, time constraints, available manpower, lack of resources and patients reluctance to be used as experimental models make this endeavor increasingly impossible to set up. The resultant worldwide move towards competency based training programs and self directed problem oriented based learning has made necessary the search for alternative valid and reliable educational methods for skills training and its maintenance. Fortunately, the last decade has seen an explosion in the use of technology to enhance medical education. Web-based educational programs, computer aided virtual reality situations, and high fidelity simulation has played an increasingly important role in medical education owning to its efficiency, ability to provide flexible learning experiences, multimedia capabilities, and economies of scale and power to distribute instructional content internationally. Vozenilik et al., (2004) In the last 5 to 10 years extensive empirical research has been conducted on the use of computer aided and web-based instruction in medical education where there has been overwhelming support for these mediums of instruction. Unfortunately the literature is strikingly sparse on the use of Web based instruction for procedural skills training and in the few studies where empirical research has been carried out; study designs were not robust enough to withstand interrogation or had inconclusive results. LITERATURE REVIEW A review of the literature was conducted to ascertain what work had been done in the field of Web based learning, medical education and procedural skills training. A CINAHL and Medline search was carried out exploring all citations up to June 2010. The search using Medical Subjects Headings (MeSH) Computer Aided Instruction, Internet, CME returned 322 publications. Adding the MeSH term Review returned 21 reviews of which four were relevant. Replacing CME with Procedural Skills Training produced only one noteworthy empirical research paper and 2 publications worthy of discussion. Relevant systematic reviews of the literature are summarized in the table below: 3 Title Author / Date Findings Review Conclusions Assessment of the Review Internet-Based Learning in Health Professionals: A Meta-analysis Cook et al., 2008 201 eligible studies with qualitative or comparative studies of Internet based learning accounting for 56 publications Internet formats were equivalent to non-Internet formats in terms of learner satisfaction and changes in knowledge, skills and behavior. Internet based learning is educationally beneficial. Comprehensive work with a robust study design. Skills outcomes included communication with patients, critical appraisal, medication dosing, cardiopulmonary resuscitation, and lumbar puncture. Unfortunately the study had many limitations as many publications were poorly designed with low methodological quality, without validity and reliability evidence for assessment scores and with widely varying interventions What the meta analysis did suggest was that no further studies comparing Internet based interventions with traditional methods or no intervention were merited as these types of studies would almost invariably be in favour of Internet Based interventions. The author of the review suggested that the questions that warranted further research would be when and should Internet based learning be used and how could it be effectively implemented giving impetus to the exploration of Internet based skills training and maintenance. Title Author / Date Findings Review Conclusions Assessment of the Review The Effectiveness of Computer-Aided (CAL) Self-Instructional Programs in Dental Education: Rosenberg et al. 2003 1024 articles systematically reviewed. 12 publications included in the final review. Five studies significantly favored CAL. CAL is as effective as other methods of teaching and can be used as an adjunct to traditional education or as a means of self-instruction. This study is a comprehensive review of controlled randomized studies with clear and relevant inclusion criteria assessed with good inter and intra rated reliability. The reviewer limited the study to dental students. Forms of Computer Aided Instruction was not clearly defined or specified in the inclusion criteria. It is unclear whether web based studies were included. The skills referred to in the studies were dental diagnostic not procedural skills. The apparent dearth of studies assessing procedural skills justified the investigation undertaken by this dissertation. Title Author / Date Findings Review Conclusions Assessment of the Review Internet-based medical education: a realist review of what works, for whom and in what circumstances. Wong et al. 2010 249 papers met their inclusion criteria. Learners were more likely to accept a course if it offered a perceived advantage over available internet alternatives, if it was easy to use technically, had elements of interactivity and gave formative feedback. This study is a realist review and the methodology used answered the question of the study which aimed to provide a theory driven criteria to guide development and evaluation of Internet based tools. The findings and guidelines suggested in this review would later be incorporated in the design of the resource to be investigated in this dissertation. Title Author / Date Findings Review Conclusions Assessment of the Review eLearning: a review of Internet-based continuing medical education (CME). Wuton et al. 2004 16 studies met their eligibility criteria Internet based CME programs were as effective as traditional formats of CME A comprehensive and appropriate search of databases. Randomized controlled trials of Internet based education in practicing health care professionals. These results showed that Internet based interventions do have a place in CME and that these effects on skills behavior warrants further investigation. Title Author / Date Review Conclusions Assessment of the publication Procedures can be learned on the Web: a randomized study of ultrasound-guided vascular access training. Chenkin et al. 2008 Web based tutorial may be an useful alternative to didactic teaching for learning of procedural skills A randomized control trial with non inferiority data analysis. The non inferiority margin was specified at a 10% margin however the actual amount of improvement was not specified. Blinding bias was not assured and the trial relied on the reputation of the investigator. No mention of inter rated reliability was made. Despite its inherent weaknesses, the trial suggested that web based intervention is as good as the alternatives; however, the study incorporated the use of simulation and live models to teach the actual procedural skill. David Cook is a prolific writer of many reviews and publications investigating Internet based formats in medical education. His noteworthy publications Web based learning: pros, cons and controversies Cook, (2007) and Where are we with Web based education Cook,( 2006) extolled the benefits overcoming barriers of distance and time with novel instructional methods, and extenuated the disadvantages which included social isolation, upfront costs and technical difficulties of Web based education. He concluded that Web based instruction can be a potentially powerful tool and strongly recommended that the focus of future studies should concentrate on the timing and application of Web based learning tools. Summary of literature survey The review of the literature has outlined the use of Web based procedural skills training as an area that requires further research. Empirical research and systematic reviews that has been carried out thus far has been limited. The literature research conducted for this dissertation (though in its self may have been limited) was unable to find publications exploring the whole use of the Internet as a means of procedural skills training and skills maintenance. Justification and Learning needs analysis To assess the effectiveness of an Internet based learning resource in the context of procedural skills training, a skill had to be chosen that was relevant, involved both a physical and mental task, and had the potential of decaying. A procedural skill is defined as the mental (knowledge) and motor activities (behaviour) required to execute a manual task and usually involves patient contact. Kovacs (1997). Furthermore, a learning needs analysis was undertaken to assess the value of this topic choice. Justification Intubation with a Laryngeal Airway Device (LAD) was chosen as the representative procedural skill. When a patient collapses from a cardiac or respiratory cause, timely control of the patients breathing and airway with prompt delivery of cardiopulmonary resuscitation (CPR) and defibrillation have resulted in life saving survival and neurological recovery. The LAD is a breathing maintenance device that can, with minimal training, be inserted effortlessly into the mouth of the patient allowing for breathing and oxygenation. It is increasingly being used in the repertoire of techniques available to frontline practitioners (practitioners first on call to resuscitation events) in emergencies where the technique has proven to be easy to use and life saving in the management of an airway crisis. Kette, (2005). In a survey of family medicine practitioners, all practitioners surveyed agreed that insertion of an LAD during a resuscitation procedure was a core procedural skill that most practiti oners were required to perform in any setting; 86% admitting that they had been called upon at some point to perform the procedure. Wetmore et al., (2005). Insertion of a LAD with knowledge of the patients anatomy, indication and contraindication for use and technique of use both under a controlled setting and in an emergency is representative of a procedural skill a frontline practitioners is expected to perform. Learning needs analysis A key step in developing an effective educational website is performing a learning needs analysis to determine what the learning needs the resource hopes to address are and why these needs were not met by existing learning or teaching arrangements. Cook Dupras, ( 2004). A questionnaire not previously validated, making use of closed type questions, were used to assess three broad areas; knowledge and training, skills application and Internet accessibility. Eleven frontline practitioners were asked to provide an indication of how often they were called to attend resuscitation or airway management situations in the last two years. They were surveyed regarding training received in LAD usage and insertion, their desire to obtain more information or skills updating, and whether there was a perceived need for Internet-based continuing medical education courses on LAD usage and intubation. Their attendances at CME workshops in the last year were surveyed and the barriers to CME workshop attendance were assessed. The respondents were surveyed regarding access to the Internet and previous exposure to e-learning modules. This was done to assess whether the uptake of the resource would be biased towards participants with Internet access, frequent Internet uses or previous e-learning experiences. The results of the learning needs analysis showed that most respondents (90%) received exposure to the device. It is a requirement of their post as frontline practitioners, to be Acute Life Support (ALS) trained where usage of the device in resuscitation is taught. Half the respondents indicated that they were not comfortable with their level of knowledge; and 63% felt unconfident about inserting the device as they were on average, only exposed to two resuscitation scenarios per year. All had Internet access at work and at home; and half had previous experience of online learning. Only one percent of the respondents were able to attend a CME session in the last year, citing lack of time and convenience as the main reasons. 80% of respondents were interested in taking courses through the Internet, as continuous education credits are a requirement of a license to practice in medicine. Interest in the topic was high and given the above self-appraisal, it was felt that the course was nee ded and should appeal to this population. METHODS The method section is dealt with in two parts. The first will focus on the development and design of a Web based educational resource and the second on the evaluation of the resource. 1. Development and design The idea was to develop an educational resource that could be used to train, reinforce knowledge and maintain a procedural skill by employing and integrating principles of effective adult learning with the unique features of the web. The development was driven by educational needs and outcomes of learning needs analysis completed by participants in a previous part of this study. 1.1 Development Theories The course design reflected Adult Learning Principles and the aim of the course was to improve knowledge (cognition), integration of attitude changes (confidence) and in so doing result in a change in behaviour (competency). Gale (1986). With accessibility of the Web based educational resource, it was hoped that the resource would be accessed frequently until the task becomes automatic or accessed as a refresher when required or at regular intervals. The resource incorporated principals that were shown to be effective. It was centered on the learners needs, was focused on a specific task and recognised past experiences of the learner (Gale 1986). The theories used in the development of the resource included; Experiential Learning Theory, which concluded that experiential learning should have personal relevance, should be self-initiated and lead to pervasive effects on the learner. Rodgers (1969) Constructivist Theory where learning is an active process with learners constructing new ideas and concepts based upon past and current knowledge. Bruner (1966) Information Processing Theory where knowledge is presentation in sequences or chunking to accommodate short attention spans (Miller 1956). The educational resource strived to be pedagogically sound uniquely applying these principles online. Information was presented in small chunks in a sequential fashion, was self-contained, had interactive components and contained assessments with instant feedback. Online communication did not occur in real time as which happens with video conferencing and online chat rooms, instead the resource used communication that was asynchronous where participants logged on, viewed and downloaded course material, read postings and submitted interactive tasks. The advantage of using an asynchronous format was that learners and/or the instructor did not need to be online at the same time allowing the participant to work at his or her own pace. The asynchronous nature of this web based learning environment allowed for barriers of time, location and expense to be overcome. Sanoff (2005) 1.2 Moodle Description University College Londons (UCL) Moodle was the platform used to develop the educational resource. There are many applications offering free alternatives to the commercial software WebCTTM and BlackboardTM, however the UCL Moodle was chosen as a matter of convenience because it was accessible, independent of specific operating systems, fit for purpose and easy to use without much technical computer knowledge thereby potentially removing barriers to any future course design and development.. Moodle (Modular Object Oriented Dynamic Learning Environment) is software freely available to use and was developed by Dougiamas. Moodle. org (1999). The Moodle software was designed on pedagogical principles that encourage learner interaction in a virtual learning environment. Moodle is a course management system used to support Web-based courses and has a number of innovative tools that could be used to create courses that promoted collaborative learning. Moodle is able to run without modification on Unix, Linux, FreeBSD, Windows, Mac OS and Netware. (Moodle. Org). After an initial learning curve, the program was easy to use with simple but comprehensive online instructions. Moodle It did not require pre-existing computer programming knowledge, and in fact the author of this dissertation considered herself a novice computer user. Moodle is written in hypertext pre-processor (PHP) which is HTML embedded scripting language used to create dynamic Web pages.  PHP allows for connecting to remote servers, checking email, URL encoding and setting cookies. It offers good connectivity to many databases including MySQL, and PostgreSQL,  which Moodle uses as a single database. MySQL is a  relational database management system  that runs as a server providing multi-user access to a number of databases. (www.php.net). Moodle had the support for easily displaying multimedia aspects of the educational resource and the interface could be used in over 70 native language translations. The Web based educational resource was easily built up using multimedia activity modules and design elements, which included with easy navigation; Authentication and enrollment, Syndication with a chat forum made available to others as newsfeeds, Current evidence based didactic teaching, Interactive quizzes allowing import/export in a number of methods Hyperlinked resources to provide for branched learning, The use of a Wikipedia, A glossary of commonly used terms, Instructional video presentations. All the attributes of the Moodle made for an international transportable tool ideal for knowledge presentation, learner interaction, comments and reflection, dynamic and interactive assessments, flexibility, extendibility, and most importantly, support for autonomous learning and continued educational development around the world. The only noteworthy disadvantage of using the UCL Moodle was an imposed instructional design. 1.3 Resource Description The educational resource was named; VIRTUAL [emailprotected]: Onà ¢Ã¢â€š ¬Ã¢â‚¬Å"line Laryngeal Airway Device training. à ¢Ã¢â€š ¬Ã¢â‚¬Å" Virtual suggesting both the virtual reality of an Internet based generated environment and the adjective, meaning practically or almost Collins English Dictionary ( 2008). The Web based educational resource was developed for distance learning and contained all the elements of a totally Internet delivered educational resource. The content of the course was drawn from the authors personal experience using the Laryngeal device; peer reviewed journal articles, manufactures product information and videos downloaded from the Internet. Permission for the use of copywriter-restricted material was sought and obtained where appropriate. 1.3.1 Screen Design The screen design refers to how the information was arranged and presented on the display screen. The guidelines used followed those (amongst others) suggested by DoD HCI Style Guide (1992). The screen was kept simple, orderly, clutter free and consistent with a limited, non-dominating colour palate of four colours à ¢Ã¢â€š ¬Ã¢â‚¬Å" blue, black, white and blue à ¢Ã¢â€š ¬Ã¢â‚¬Å" green, a combination that has been shown to cause little fatigue and distraction. Kelley (1988). The content of each lesson was presented on a plain white background with black text in a non-jarring informal style font that made the lessons easy to read. Clark (1997). One template was used and the navigation bar, top bar and individual lesson heading bars kept the same with only the content of each lesson changing. All the content was displayed statically on one screen with individual lessons accessed by scrolling vertically down to the individual lesson. Unnecessary menus and long selection lists were avoid ed. This allowed for an overall view of the content, minimized pointer and eye movements and caused less distraction with easy navigation. (Gruneberg 1978). A discussion forum, interactive quizzes and an end of resource examination were included to allow engagement and self-assessment. The quizzes and examination included a range of question types à ¢Ã¢â€š ¬Ã¢â‚¬Å" multiple choice questions, true/ false, photo matching and random short answer matching type questions. These varieties of questions were shown to improve the learning experiences of adult learners. (Mackway-Jones, 1998). Information was provided in chunks and the writing style kept informal, with plain, simple language and in conversational tone with some elements of humour. There were fewer than 60 à ¢Ã¢â€š ¬Ã¢â‚¬Å" character positions on a standard 80 à ¢Ã¢â€š ¬Ã¢â‚¬Å" character line, spacing between characters were 25 à ¢Ã¢â€š ¬Ã¢â‚¬Å" 50% of character height and spacing between lines were equal to the character h eight, this to increase reading efficiency. 1.3.2 Course Content The course material was presented as text, graphics, power point presentations, hyperlinks and video demonstrations of the procedural skill presented in animation and on an actual patient. Knowledge was provided in five short lessons that followed the natural sequence of usage and intubation with a Laryngeal device. Aims of the resource and objectives of each lesson were stated at the beginning of the course. Here too a glossary of commonly used terms and a baseline knowledge assessment quiz were included. Each lesson was kept succinct with hyperlinks to websites and folders for those seeking extra information. This was to limit download times. Each lesson was concluded with an interactive quiz used to reinforce and test the knowledge learnt. Instant responses were provided to the quizzes after submission with suggestions to either revisit the lesson or to continue depending on the results obtained in the quizzes. The resource was concluded with an end of course examination and the c ourse was predicted to take 1 to 2 hours to complete. The resource content was accessed with a secured password with all content downloadable by way of an Internet connection. All the participants were supplied with a secure company email address and all the ISTCs had Internet access. Permission was requested for the use of company time and resources e.g. airway device training mannequin and time during the working day for those who chose to access the resource at work. Participants were supplied with instructions on how to use Microsoft Word and how to log on to and navigate the Moodle site. The course material was available online for two weeks with access monitored. 1.4 Pilot Study The aim of the pilot study was to assess the ease of navigation, gauge the time it took to complete the course, the integrity of the hyperlinks and the validity and reliability of the content and examination questions. Font preferences, layout and download speeds were also assessed. A prototype of the resource was tested on a selected sample of five participants of similar profile to the participants used in the study. The participants of the pilot study were excluded from participating in the actual study. An external panel of three Consultant Anaesthetists and two trainee Registrar Anaesthetists where used to provided expert advice. The Consultant Anaesthetists were selected based on their special interest in emergency medicine or difficult intubation scenario teaching. A few typographic errors were corrected, aims and objectives were clarified, difficult navigational issues were corrected and some content deemed repetitive and lengthy by the pilot participants were excluded before rolling out the resource. These changes however, were minor and further usability studies were deemed unnecessary. 1.5 Content Validation The content presented was current, evidence based and peer reviewed for content validity by the panel of experts (made up of three Consultant Anaesthetists and two trainee Registrar Anaesthetists), who deemed the content to be relevant and appropriate. The panel of experts and the pilot participants also judged good face validity. 2. Evaluation of the Resource The study evaluates effectiveness and acceptance of a Web based educational resource used to train and maintain a learnt procedural skill in the context of continuous medical Education (CME). The evaluation of the resource was undertaken in two parts. First the effectiveness of the resource was evaluated and the endpoints measured were changes in knowledge, confidence and technical ability. This evaluation made use of a summative framework redefined by Saettler (1990); which takes place after interaction with the resource. A before and after interventional ipsative assessment was undertaken where participants performance was compared to their own over a period of time. The second part of the evaluation was undertaken to assess the acceptability of the Web based educational resource as a medium for procedural skills training and this was done by way of an evaluation questionnaire completed by the participants after course completion. 2.1 Participants and Setting The participants and settings were specifically targeted, as they would ultimately be interested stakeholders and end users of this type of resource. The research was conducted at five Care UK TM Independent Centers (ISTCs) on practitioners employed at these facilities. The ISTCs are part of the governments initiative to reduce long NHS waiting times for elective surgery by adding increased capacity and alternative treatment venues for patients. There are approximately 25 ISTCs in the United Kingdom with Care UK TM represents 20% of this market. The ISTCs were chosen as a setting because: They are not part of the UK NHS medical training scheme and therefore have no formal programs of medical training or teaching that similar grades of staff in the NHS would receive. Contractual obligations of the ISTC contract decreed that the ISTCs could not employ medical practitioners from the NHS; therefore, most of the medical staff employed at the ISTCs have trained abroad and are waiting either to enter a formal career path within the NHS or wanting UK work experience. This situation has resulted in a mixture of nationalities, non-uniform medical training and medical staff with differing levels of post qualification experience and more importantly, a high staff turnover. (ref) These resulting factors were conducive to a system of competency-based appraisals and continuous medical education, which could be addressed with Web, based educational resources. Participants in the study were all frontline practitioners employed at Care UK TM ISTCs, which employs 48 practitioners of this grade. This represents 50% of all frontline practitioners employed in ISTCs throughout the UK. This intended sample size of 48 adequately represented the wider population in this type of analysis. frontline practitioners are the first practitioners on call to the resuscitation of a collapsed patient where they would be called upon to secure the patients airway and ensure oxygenation until the Anaesthetists or the resuscitation team arrives. It is expected that frontline practitioners are trained and certified with acute cardiac and life support skills and confident in dealing with clinical emergencies. In reality, analysis has shown that frontline practitioners in these ISTCs, though some trained and certified, rarely use these skills due to the infrequent nature of resuscitation clinical emergencies, making these scenarios potentially high-risk events when they do occur. Frontline practitioners are made up of Resident Medical Officers (RMOs), Anaesthetic Assistants (ODAs) and Recovery Room Practitioners (RNs). RMOs are doctors who have completed their medical training and have at least two years post graduate work experience as qualified doctors. They are employed to provide 24 hours on site medical management of patients at the ISTCs and like general practitioners (RACGP 2006) and doctors outside NHS academic hospitals, are usually first on call for emergencies and the sole source of medical advice on the premises on which they work. Anaesthetic assistants and recovery room practitioners are nursing practitioners