The media has also reported of several faith healers who prayed for Ebola victims and not only ended up contracting the diseases themselves but passing the disease to other people [16]. For example, it was reported that several high-ranking members of a church contracted and died from Ebola after they participated in a healing prayer session in which they laid hands on the body of a sick person [17]. Most churches have since abolished this practice of laying hands on the sick as a measure to prevent the spread of the disease. Both Christian and Islamic leaders can, thus, play a significant role in educating their institutional members on the importance of strict adherence to preventive measures for combatting the spread of Ebola.
Proposed approach to dealing with traditional and religious issues impacting preventive measures in Ebola affected areas. Once an outbreak is confirmed or suspected, apart from making all health personnel (physicians, nurses, assistants et cetera), awareness campaigns specifically targeting traditional and religious leaders (chiefs, village headmen, church pastors, mosque imams), as well as traditional and spiritual healers should be launched. These groups of people should then collaborate in educating, implementation and monitoring of prescribed preventive measures. Traditional leaders should identify people under their jurisdiction that will be trained and assist in carrying out community-based preventive programs such as burial of deceased bodies
Download Dj Authentic Africa Lead
Download 🔥 https://urllio.com/2y4yp9 🔥
Uduigwomen states that the eclectic school holds that an intellectual romance between the Universalist conception and the Particularist conception will give rise to an authentic African philosophy. The Universalist approach will provide the necessary analytic and conceptual framework for the Particularist school. Since, according to Uduigwomen, this framework cannot thrive in a vacuum, the Particularist approach will, in turn, supply the raw materials or indigenous data needed by the Universalist approach. From the submission of Uduigwomen above, one easily detects that eclecticism for him entails employing Western methods in analyzing African cultural paraphernalia.
Other notable eclectics include Batholomew Abanuka, Udobata Onunwa, C. C. Ekwealor and much later Chris Ijiomah. Abanuka posits in his 1994 work that a veritable way to do authentic African philosophy would be to recognize the unity of individual things and, by extension, theories in ontology, epistemology or ethics. There is a basic identity among these because they are connected and can be unified. Following C. S. Momoh (1985: 12), Abanuka went on in A History of African Philosophy to argue that synthesis should be the ultimate approach to doing African Philosophy. This position is shared by Onunwa on a micro level. He says that realities in African world-view are inter-connected and inter-dependent (1991: 66-71). Ekwealor and Ijiomah also believe in synthesis, noting that these realities are broadly dualistic, being physical and spiritual (cf. Ekwalor 1990: 30 and Ijiomah 2005: 76 and 84). So, it would be an anomaly to think of African philosophy as chiefly an exercise in analysis rather than synthesis. The ultimate methodological approach to African philosophy, therefore, has to reflect a unity of methods above all else.
This period of African philosophy began in the late 1990s and took shape by the turn of the millennium years. The orientation of this period is conversational philosophy, so, conversationalism is the movement that thrives in this period. The University of Calabar has emerged as the international headquarters of this new movement hosting various workshops, colloquia and conferences in African philosophy under the auspices of a revolutionary forum called The Conversational/Calabar School of Philosophy. This forum can fairly be described as revolutionary for the radical way they turned the fortunes of African philosophy around. When different schools and actors were still groping about, the new school provided a completely new and authentically African approach to doing philosophy. Hinged on the triple principles of relationality (that variables necessarily interrelate), contextuality (that the relationships of variables occur in contexts) and complementarity (that seemingly opposed variables can complement rather than merely contradict), they formulated new methodologies (complementary reflection and conversational method) and developed original systems to inaugurate a new era in the history of African philosophy.
The Calabar School begins its philosophical inquiry with the assumptions that a) relationships are central to understanding the nature of reality, b) each of these relationships must be contextualized and studied as such. They also identify border lines as the main problem of the 21st century. By border lines, they mean the divisive line we draw between realities in order to establish them as binary opposites. These lines lead to all marginal problems such as racism, sexism, classisim, creedoism, etc. To address these problems, they raise two questions: does difference amount to inferiority? And, are opposites irreconcilable? In the Calabar School of Philosophy, some prominent theories have emerged to respond to the border lines problems and the two questions that trail it. Some theoretic contributions of the Calabar School include, uwa ontology (Pantaleon Iroegbu), ibuanyidanda (complementary philosophy) (Innocent Asouzu), harmonious monism (Chris Ijiomah), Njikoka philosophy (Godfrey Ozumba), conceptual mandelanism (Mesembe Edet), and conversational thinking (Jonathan Chimakonam), consolation philosophy (Ada Agada), predeterministic historicity (Aribiah Attoe), personhood-based theory of right action (Amara Chimakonam), etc. All these theories speak to the method of conversational philosophy. Conversational philosophy is defined by the focus on studying relationships existing between variables and active engagement between individual African philosophers in the creation of critical narratives therefrom, through engaging the elements of tradition or straightforwardly by producing new thoughts or by engaging other individual thinkers. It thrives on incessant questioning geared toward the production of new concepts, opening up new vistas and sustaining the conversation.
The development of African philosophy through the periods yields two vital conceptions for African philosophy, namely that African philosophy is a critical engagement of tradition and individual thinkers on the one hand, and on the other hand, it is also a critical construction of futurity. When individual African philosophers engage tradition critically in order to ascertain its logical coherency and universal validity, they are doing African philosophy. And when they employ the tools of African logic in doing this, they are doing African philosophy. On the second conception, when African philosophers study relationships and engage in critical conversations with one another and in the construction of new thoughts in matters that concern Africa but which are nonetheless universal and projected from African native thought systems, they are doing African philosophy. So, the authentic African philosophy is not just a future project; it can also continue from the past.
Important sources of environmental contamination come from mining, smelting, manufacturing and recycling activities and use in a wide range of products. Most global lead consumption is for the manufacture of lead-acid batteries for motor vehicles. Lead is, however, also used in many other products, for example pigments, paints, solder, stained glass, lead crystal glassware, ammunition, ceramic glazes, jewellery, toys, some traditional cosmetics such as kohl and sindoor, and some traditional medicines used in countries such as India, Mexico and Viet Nam. Drinking water delivered through lead pipes or pipes joined with lead solder may contain lead. Much of the lead in global commerce is now obtained from recycling.
Young children are particularly vulnerable to the toxic effects of lead and can suffer profound and permanent adverse health impacts, particularly on the development of the brain and nervous system. Lead also causes long-term harm in adults, including increased risk of high blood pressure, cardiovascular problems and kidney damage. Exposure of pregnant women to high levels of lead can cause miscarriage, stillbirth, premature birth and low birth weight.
Once lead enters the body, it is distributed to organs such as the brain, kidneys, liver and bones. The body stores lead in the teeth and bones, where it accumulates over time. Lead stored in bone may be released into the blood during pregnancy, thus exposing the growing fetus Undernourished children are more susceptible to lead because their bodies absorb more lead if other nutrients, such as calcium or iron, are lacking. The very young are at the highest risk, as is the developing nervous system is a particularly vulnerable period tag_hash_107
There is no known safe blood lead concentration; even blood lead concentrations as low as 3.5 g/dL may be associated with decreased intelligence in children, behavioural difficulties and learning problems (1).
The successful phasing out of leaded gasoline in most countries, together with other lead control measures, has confirmed significant public health benefits with a significant decline in population-level blood lead concentrations in many countries (2). As of July 2021, leaded fuel for cars and lorries is no longer sold anywhere in the world (3). However, more needs to be done to phase out lead paint; as of March 2023, only 48% of countries have introduced legally binding controls on lead paint.
Since leaded paint is a continuing source of exposure in many countries, WHO has joined with the United Nations Environment Programme to form the Global Alliance to Eliminate Lead Paint which has the aim of encouraging all countries to have legally binding laws to control the use of lead in paint. This goal has received further support in the WHO Chemicals Road map to enhance health sector engagement in the Strategic Approach to International Chemicals Management towards the 2020 goal and beyond (decision WHA70(23)), which includes national action to phase out the use of lead paint.
WHO is currently preparing guidelines on prevention of lead exposure, which will provide policy-makers, public health authorities and health professionals with evidence-based guidance on the measures that they can take to protect the health of children and adults from lead exposure. e24fc04721
download solarwinds cpu load monitor