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Ubuntu is a well-defined principle and way of life in many African communities. Over the past decades, a significant amount of empirical and theoretical work has accumulated about the principle of Ubuntu. The principle has been tested and applied in many professions and faculties such as leadership, theology, sociology, education, and health. Ubuntu is also applicable in psychology around child development and parenting. Parenting is both an art and science of child nurturing. Admittedly, parenting facilitates and nurtures child development. Thus, parenting models continue to be reviewed and interrogated. This chapter has discussed how the decorations of Ubuntu can be applied in the parenting dynamics of the twenty- first century. In this chapter I have applied the experience of being African as the ground to explore the Ubuntu parenting founded on the African and ecological systems perspective. This experiential approach has been supported by the qualitative research method of reviewing and analyzing available literature about parenting and ubuntu.
In pedagogical spheres it has become common knowledge to regard adulthood as the aim of parenting and education, that is to view the person’s life as unrelenting progress towards adulthood. Parenting facilitates this process by nurturing children from birth to adulthood. Every person is nurtured within a particular society and culture. Time, as in season is one of the variables that governs culture and society. The twenty-first century season is ripe to review the parenting approach from an African principle of Ubuntu. There are questions that immediately surface; what is Ubuntu? Can Ubuntu be a model of parenting? Is Ubuntu a viable approach to parenting in the twenty-first century? In responding to these questions, I am aware of the effects of globalization on parenting. However, the question remains, can Ubuntu stand the test of globalization and the modernity “post modernity era and help parents in nurturing children? Observable realities seem to be pushing traditional parenting techniques and styles to the periphery. The topic asserts that Ubuntu is a parenting model – “The Ubuntu Parenting”. The model seeks to push back parenting importance to the center and encourage the involvement of other institutions.
Therefore, Ubuntu parenting is addressing the community, the child, the parents, and the interconnected institutions that are essential in child development. The social environment plays a central role in the quality of life and development of children . In Africa, Ubuntu is the way of life. It is expressed as, “I am because we are” a person is fully human because of others. This is close to the English statement that “no man is an island”. Therefore, Ubuntu can not be regionalized and applied only in Africa since it originated from the African way of life and philosophy. Nevertheless, if it is to be compartmentalized as African, there is room for its transferability and applicability across cultures and contexts since every child expects to be parented. Society requires this Ubuntu principle regardless of the continent one is located only “if indeed the people of the world would allow themselves to internalize this way of thinking” .
Globalization has brought some changes in the way people, families and communities perceive their local traditions against the backdrop of a fluid global village. In considering parenting in conjunction with globalization, I am underscoring that globalization is not totally a political, economic, and social movement, rather, it is a socially conscious issue that shapes and channels the way of life. Parenting has been transfigured and confronted with challenges because children are growing up with limited parental attention due to heavy work demands. Moreover, easy access to technology and social media has negative and positive influences on both parents and children.
The global society has been affected by globalization and parenting has not been spared. In the context of the 21st century, Ubuntu parenting is offering an alternative approach to the outlook of parenting. Ubuntu is providing communal based approach to produce the resourceful and disciplined child desired by the environment and community.
2. Theoretical approach
Ubuntu Parenting is rooted in an African perspective and approach. Acknowledging that there is no homogeneous African perspective. African approach is cognisant of the various traditions, cultures and lifestyles that exist in different parts of Africa and African diaspora communities. Notwithstanding the diversity of cultures research points out that there is a common ground of consciousness that all Africans or Bantu tribes share [3, 4]. This chapter will use the African approach in analyzing the parenting discourse in 21st century dynamics.
Admittedly African knowledge systems are often neglected because of the limited written literature, underutilization, or neglect in favor of Western approaches. Nevertheless, African values have a great deal to contribute to the world consciousness, therefore Ubuntu is one such value that can enrich the range of new paradigms in parenting and children development. F. Mangena points that Ubuntu philosophy is a gift to the world and applicable to diverse contexts . In utilizing the African approach, I concur with B. Nussbaum when she notes the misunderstandings that exist if one mentions the African approach. What good can one learn from Africa? This is because of:
This can not undermine the wealthy of the African approach that is applicably useful for this chapter. In my analysis, of Ubuntu parenting, I acknowledge that I am an African whose roots are traceable to the soil of Zimbabwe (Southern Africa) and I am an immigrant (minority-parent) living in Canada (North America). This intersectionality of identity and experience is critical in my thought forms about parenting in the 21st century.
The ecological systems theory validates the analysis of parenting from an Ubuntu way of life. The ecological approach is born out of biological theories that explain the interdependencies between organisms and their environments. Ecology focuses on the relationship between living organisms and the environment; all life forms seek adaptive balance, require resources and a reciprocal environment . The ecological systems theory views children as developing with a system of relationships and contextual influences affected by multiple levels of the surrounding environment. The goal of the ecosystems narrative is to enhance and advance the psychosocial functioning of persons and to challenge noxious social conditions that impede the mutually beneficial interaction between person and their environments . The ecological systems theory underscores the need to celebrate the variables that brings the best outcome for the benefit of the system’s survival. Mutual interdependence and cooperation among members of the system are paramount for the best outcome.
3. Ubuntu: an understanding
Ubuntu is an African tradition . Ubuntu has been grounded as an African philosophy that belongs to the Nguni group of indigenous languages and has cognates in other Bantu languages . It is derived from the African word
The Ubuntu is a philosophy, grounded in the attributes that a good person ought to have, and should have love, kindness, empathy, respect of self, and others, and care for the existing environment. As an African philosophy, Ubuntu gives an understanding of the value of relationships for the good of wellbeing of the society. In this case, an action is deemed right or wrong based on how it is related to corporate existence . The philosophy is founded on the importance of collectivism, interconnectedness, cooperation, harmony, maintaining good relationships and sensitivity to the wellbeing of other people individually or collectively. Nussbaum argues that, “Ubuntu speaks to the interconnectedness, common humanity and the responsibility enshrined in each other that flows out from the depth of natural connection” (, p. 21). Desmond Tutu’s, emphasis on Ubuntu is critical for this discourse as it encapsulates all that Ubuntu stands for, from philosophy to a mystery of life. Tutu states,
The African perspective of being is rooted in value contribution to the community and from the community. The lived experience from this understanding is collectively passed down generationally to another. This makes Ubuntu a relevant tool in the parenting discourse.
Ubuntu is not just an African philosophy, but spirituality and an ethic engraved in the African way of life. Hunhu/Ubuntu is both horizontal and vertical, that is, the relations go beyond human relations to include the human beings’ relations with the spiritual world . It is a way of life because it existed from time immemorial. In Africa no one is pointed or taught to acknowledge one’s mother, one is born and nurtured by a mother’s love. This is the way of life, even when the mother’s love is not from the biological parent it is compassionate motherly love regardless. In the African worldview no one is born outside Ubuntu because one is born in a community, exists within a community and when one dies, they are committed to a community of ancestral lineage.
As a way of life, Ubuntu is rooted in the oneness of purpose, value, and significance. A person is of value to the sustainability of the whole society and community. An Ubuntu way of life invites an individual to see the good in self and the intended production shared communally, which means certain things need no explanation but require one to abide and uphold. This makes the whole village accountable for the affairs and wellbeing of an individual. For example, the whole village shares in the celebration of life, that is from birth to any transition in life from one stage to the other. The same happens in sorrowful moments, such as death, the whole village shares the painful loss and becomes active participants in the grieving process. Ubuntu creates the commonwealth that enriches the wellbeing of society. The communal principle of Ubuntu does not mean the good or happiness of the individual is subordinated to that of the community. Rather, by pursuing the communal good, the individual pursues own good and through that sustainability of the whole community is achieved. This promotes the idea of group or communal belonging which in turn, promotes social cohesion between members, groups and/or communities .
Ubuntu means a person fully attains a state of being human by recognizing their humanity in others and through being in a relationship with others. J.S. Mbiti argues that ubuntu solidifies the individual when one understands their completeness through others “I am because we are, and since we are therefore, I am” . Ubuntu insists that everyone is accountable to the community of existence for the wellbeing of self and the peace of the community. The individual is then celebrated in communal terms, relations, and responsibilities. This way of living encourages responsible living . Both parents and children are to be responsible and accountable to each other. Thus, the nurturing becomes mutual, joyful, and exciting on every stage of human development. A relationship is important at every level of development from birth to death.
Ubuntu has three pillars: interpersonal values (regard for others), intrapersonal values (regard of self) and environmental values (regard for community) . These pillars are integrated into the framework outlook of Ubuntu which is, the individual, the family, the community, the environment and the spiritual. In clarifying the point of frameworks, the individual incorporates the biological mechanisms, that are inherited from birth. These biological mechanisms influence development from birth to adulthood, but they are shaped in a family and community. This nurturing of the individual only makes sense when the environment is conducive and the spiritual relevance of being is valued. In simple terms, an individual is part of a larger group- family; the family is part of a larger system- community; the community exists in an environment of all that is; the environment is part of the spiritual and cultural worldview . In other parts of traditional heritages, this framework is referred to as the wheel of life. The components of the wheel of life are essential to one’s wellness and wholeness.
4. Parenting: African perspective
Parenting as the art and science of upbringing a child, stimulate the emotional, intellectual, physical, and social development from infancy to adulthood. Ecologists note that children develop within a complex system of relationships and contextual influences affected by multiple levels of the surrounding environment . It is through parenting that children learn to adapt to different environments they interact with. Parenting nurtures the characters, and the skills in children. It can be argued that parenting is the learning and education pad for children from birth to adulthood.
The parenting topic has generated debate because there is no one size fit all style or model. There is no single prescriptive book to draw principles and showing parents how to raise or educate their children. Admittedly, parenting is rooted in context and cultural values. Parenting culture or traditions are passed from one generation to the next. In that process there are opportunities to retain the good and discarding the bad traditions. This enables parenting culture or traditions to evolve and transform to accommodate the pristine environment. The children’s social rights to be heard and respected without too much labor, but as a way of appreciating the life of the children. Children’s voices to be listened to without prejudices. Ubuntu parenting address the person and the value of being. This eliminates harsh and violent parenting. Ubuntu parenting advocates for loving reinforcements and compassionate punishments. I grow up under the care of my grandparents, and we were twelve grandchildren from different parents. Whenever one of us did good the reinforcement of good behavior benefited and encouraged all of us for it was shared and when one shows unruly behavior the consequences were shared among the twelve. This tradition encouraged children to be each other’s keeper, responsible, accountable, and inspiring in attitude.
Parenting assumes deep moral, cultural, and religious significance in the African worldview. Children are considered valuable and welcome human beings, and parents are expected to love, provide, guide, and protect their children. Children on the other hand are to love, respect, obey and abide with their parents. Marriage in this sense is for procreation. In Shona (Zimbabwe) when one gives birth and people congratulate the family, they respond by affirming that the child is theirs too.
5. Encountering globalization impact on parenting
Globalization has been defined from mainstream approaches that focus on politics and economic nature; the processes that shape nations, businesses, and individuals to become integrated into the global market . Globalization makes the world look and feel smaller. Giddens  argues that globalization is about macro-systemic changes in the global marketplace and the nature of sovereignty, but it is also about the here and now, about the transformation that affects our daily and emotional lives. The information revolution, that invades the texture of everyday life, and provides restructuring of other institutions . Parenting is typically culture-specific, following certain norms and values . It is passed from one generation to another. However, questions are raised when it comes to the globalized community, modernized society, and digitalized era. Thus, globalization challenges the bounded and singular notion of culture and identity. There is a need to talk of parenting in the sense of a globalized culture. Globalization squeezes sideways, pulls away and pushes down boundaries, creating new cultural, economic, social, and political outlooks. Society has undergone a transformed kind of rationalization process which Welsh  refers to as McDonaldization which created a “Mcworld”  the principles of fast foods are dominant and “MacWorld” the digital society dominated by Google and Smart technology. In this world, people are not passive recipients of Western cultural and social products therefore, hybridization of culture and identity is fluid. African models and approaches should not be secondary rather part and primary in conversations of parenting.
The age of digital parenting makes information once only accessible through health experts available to parents at the touch of a screen. This is empowering to parents; however, the digital environment is stressful to both the parents and the children. Online (one touch) parenting information brings confusion as some theories are unrealistic and some overstated . No doubt, technology has introduced further changes to family life, modified the way family members interact. There is the element of online judgment, shaming, association, views and likes. This has put pressure on children and challenges on parents to cope. Children’s sense of belonging and relevance is shaped by the responses they get on social media; Twitter, Instagram, Facebook and TikTok. These social media platforms have some ripple effects on self-esteem, sense of belonging, meaning of rejection and love. However, they have also positively impacted the children’s interpersonal skills to interact and play. In this regard parents need to monitor children’s screen time, ensure children’s safety, and regulate online behaviors. Furthermore, parents need to be knowledgeable and skilled to navigate the digital world as to be able to instruct and mentor their children.
As the planet shrinks in size, culture and social life, the challenges this poses on children’s development and safety from unwarranted images has increased. Children are exposed to scary images -violence, guns, pornography, and the list can go on. Social media bullying, stalking, and shaming has some psychological effect on children development. Parenting has to be dynamic and critical to match up with the demands of the environment. Ubuntu asserts that every child has the right to grow up in a nurturing and protective environment.
Over the last half-century, the world has changed significantly, causing a shift in expectations and experiences of how parents raise their children. The dimension of marriage and family has shifted, fertility has decreased, unmarried, divorce and single parent households are on the increase. The 21st century is increasingly characterized by family diversity, increasingly codified in laws and governing policies in terms of child rearing and safety. In a modernized global village people have choices and rights, most people are becoming parents late in life. People are no longer pressured to have children. In this era family stability has been affected, many children move from one house to another on a regular basis due to shared custody or foster home arrangements. Children’s services in other countries (Canada) have a significant role in children’s development. Globalization transmits new concepts about gender, work, citizenship, identity, familial relationships, women’s, and children’s rights.
Globalization has transfigured the traditional roles of parenthood, roles of parents (women and men) and the impact of other institutions in society. There are some children’s summer camps that have lasting impacts on children. More parents are able to balance work with parenthood as they are receiving more support from daycare to grandparents. These support systems enhance the effectiveness of child protection and development. Ubuntu parent underscores that parents, children, and the family as a unit deserves support from communal stakeholders so as to safeguard the best enabling developing environment. Significant people in the children’s environment can provide support and feedback to the family. When social resources are adequate, crises can be averted , on the contrary, when resources such as social support are inadequate, families are more apt to display emotional distress and children’s psychological and physical dysfunctions. Ubuntu parenting can buffer the mental frustrations on both the parents and children as significant players will avail their expertise in helping out. These significant institutions (schools, family services, churches, social clubs, police services, town councils, neighbors etc.) should not wait for consequences or problems, but they should be involved. Ubuntu parenting opens the doors to greater cooperation and understanding of the children and parenting routines, patterns, and functioning. Ubuntu parenting reinforces family capacity and strengths, it creates sustainable and effective ground for necessary support and helps in a timely fashion.
6. Parenting dimensions and styles: Ubuntu
Diana Baumrind , propounded two components of parenting. Warm-cold dimension of parenting and restrictive-permissive dimension . Warm parents are affectionate towards their children. They are caring and supportive, they communicate positively to their children. They apply reasoning and negotiating strategies and less physical discipline. They had the time to explain things and give the child an opportunity to explain their thinking. Creative and critical thinking is encouraged. On the other hand, the cold is dry parents. They are distanced in the affairs of their children. This parenting dimension is incredibly challenging in globalized environment where children have access to many media information. If a parent is not involved in their children affairs the social media will teach them. The Kenyan proverb
Restrictive dimension reads correctly as the term “restrictive” entails. It means punishment, interference, and strictness, these elements if not moderated will not achieve the intended goals and objectives. Therefore, a moderated side of the restrictive dimension is applicable in the 21st century outlook of parenting. In this view restrictive parents should put standards, controls, and rules. “Consistent control, exceptional reinforcements, and firm enforcement of rules can have positive consequences for the child, particularly when combined with dedicated support and affection (, p. 141)”. On the other hand, the permissive parents do not present authority or reinforcements. Children regulate themselves. The
These dimensions are closely related to three distinct parenting styles: authoritative, authoritarian, and permissive . The Ubuntu parenting would fit in the restrictive category, for parents would be firm on the children, set rules to be followed and be supportive in their role. Conversely, Ubuntu upholds the authoritative parenting style with high demandingness and high responsiveness. Authoritative parenting allows children to view their parent’s behavior as responsive while controlling, seems to facilitate the development of child competent behavior . Authoritative parents have structures and rules in place when raising children, and they also encourage children to be children in their decision making and critical thinking process. Parents are to provide reasons for the rules and the structures. While this is not always guaranteed in African homes, that parents provide an explanation to rules, however, there are significant shifts as children are critical and experimental. The question “why” has to be addressed by parents to the best of the wellbeing of the family and children. Ubuntu authoritative parenting nurtures individuality in relation to others. It is through this that Ubuntu responds constructively to mischief and misbehaviors with intentions to correct and rehabilitate the child.
In contrast, authoritarian parenting is controlling and non-responsive. The mantra for this parenting is “because I say so” and the question “why” has no place in the family rather “how” is most tolerated. “Authoritarians stresses conformity, obedience and respect of authority for its own sake” (, p. 142). Parents tend to use prohibitive and punitive strategies while they emphasize on child obedience. Authoritarian parenting style has been condoned since children end up being punished, bruised, and battered in situations education and encouragement would be necessary. A number of studies have found that authoritarian parenting is positively associated with childhood aggression and bullying behaviors . Children requires love and interest from their parents as to model them for good behavior and mental stability. These components of love and interests are critical in the era of access to so many violent games, and television shows.
In Ubuntu authoritative parenting emphasizes, interdependence, affiliation, and cooperation versus confrontation. Ubuntu parenting emphasize discipline, skills development, and accountability at every level of children’s development. Family becomes foundational and relationship critical, children from authoritative families or communities understand the importance of setting goals and objectives that conform to the expectation of the family. “Children from authoritative homes, whose parents are willing to exert control and explain their reasons for doing so- show the most competent behaviors. They are more self-reliant and competent” (, p. 218). Being competent means feeling able, knowledgeable, and skilled in a task. Significantly one becomes productive and resourceful. This analysis fulfills the conclusion made by Baumrind that the authoritative style of parenting fosters self-esteem, maturity, cognitive development, responsibility, and critical thinking . Ubuntu parents teach their children to be hands on, creators of solutions when situations demand so. This is not done in an abusive manner rather in an affectionate manner. For example, a 9-year child is entrusted with tendering or shepherding the family wealth such as cows and goats. This creates a sense of ownership and pride in the children as they know the net worth of their family through cows and goats. These life skills are not in the mainstream curriculum of education.
7. Ubuntu parenting and its relationship to developmental psychology
Developmental psychology is “the biological, psychological, and socio-cultural study of development across the lifespan” (, p. 3). It examines the progressive challenges and changes that individuals encounter from cradle to grave, which are prompted by maturation and the learning process . When one mention developmental psychology, the popular perspectives come to mind such as psychoanalytic, learning, cognitive, biological, social-cultural, and ecological. Ubuntu principle of parenting appreciates these perspectives, and it becomes more inclined to the ecological perspective, and socio-cultural perspective. The ecological perspective asserts that development is explained in terms of the interaction between people and the settings in which they live while socio-cultural argues that development is influenced in the socio-cultural environments . Culture in this essence becomes a social system that exists as a network linking people. Anthropologists argue that culture is a shared way of doing things , this makes Ubuntu parenting relevant in the world. Culture is to be understood as an information-based system, involving both shared understandings and praxis, that enables groups of people to live together in an organized fashion and to get the greater benefit of coexistence.
Ecological systems theory argues that the context of human development consists of multiple systems  and each system is embedded with the next larger context, from narrowest to widest. These systems are microsystem, mesosystem, exosystem, macrosystem and chronosystem . All these systems impact the child’s development, attachment, belonging and productivity. Ubuntu encourages a mutual cooperation and collaboration from all the systems for the better development of the child, for the child is at the center of the widening circle.
8. Concept of family in Ubuntu terms
The African perspective upholds the centrality of family. This primary organization is the center for children’s growth and nurturing. In parenting family is central. Arguably, family as the crucible of human life and wellbeing is not independent of the social environment . Sociologically, a family is a social group, a social system, and a social institution. As a social group, it is a collection of persons who recognize one another as family members and interact with each other mutually . As a social system it has many interdependent components which help the sustenance of each person. As a social institution, the family meets broad societal goals. Indispensably family is not limited to biological parents or siblings, and blood or immediate. This fulfills the African perspective of viewing family in pluralistic and diverse terms. Emotional ties are intense, whether they are negative or positive. Ubuntu believes that the family group is the prototype of all other groups and is the first group that a child familiarizes with for social purposes. Therefore, “family exerts tremendous influence over its members in terms of behaviors, beliefs, communication styles, cultural transmission, social skills, and efforts to meet basic human needs” (, p. 22). The African perspective of the family is engraved in the value of being human. The practice of Ubuntu demonstrates how inclusive the African family worldview is oriented. One is born in a family, a village, a community and into the world. Tembo  points out that in the African family system there is nothing known as extended family, for all brothers of the father are referred and known as “fathers”, all sisters of your mother are “mothers”, and all their children are brothers and sisters, respectively.
In an African Ubuntu society, adoption is by means of kinship and no legislated procedures. It is mutually binding that uncles, aunts, cousins, and nieces will take ownership and care of orphaned children. If these are unable to provide the expected care and support, someone in the extended kinship would take up the responsibility. This adoption system has helped many African families that have migrated into other parts of the world. Some families left their children in their country of origin until such as the time when their regularized stay is approved, and they reunite with their children. During this whole time, their children are well looked after by cousins, uncles, and aunties. In this respect, the community is entrusted with parenting. In this setup every member of the family has the responsibility and power to stand as a mentor, and teacher. It is every member’s responsibility to care for each other and to ensure that children are groomed and socialized according to the ways of the community. Through this mutual adoption, unmarried or childless adults experience parenting as they take care of their relative’s children.
Furthermore, all members of the family are empowered with authority, to teach, correct and rebuke any misdemeanor of any child of the community. Parents and communities reward and punish children without the need for professionals, courts, probation, and juvenile jails. The community standard of good and bad is the last court of appeal for every child. Ubuntu is a deeply moving yet intangible African soul force that demonstrates the standard of living. Hence the common maxim “
The role of the family in the social development of children is irresistible. Family is a determinant factor in promoting physical, psychological, and social activity in developing children. Family enables a child to develop with confidence and is where children are and should be celebrated regardless of the short comings that be. It is within families that children develop skills that prepare them for life outside the family – first in school and friendships and later in the workforce and romantic partners . It is through the family that children mature and learn how to survive outside of the family. They learn how to get along with others. It is within the family that children learn about gender roles, peer relationships, and responsibility to self and others. Families produce workers and consumers, two requirements that a strong economy depends on . Work ethics are not born, they are nurtured in families.
9. African perspective: the round hut
In traditional rural African setup, there are mud and grass thatched homesteads. In the Southern African parts, most of these houses are built in a round shaped conical style, popularly known as a round hut. They are in most cases detached one roomed. In some cases, they are used for different purposes from granary, sleeping room, to cooking house/hut (kitchen). They are constructed differently and in the 21st century they have been modernized into assorted designs and built using modern materials. Some now use roofing sheets instead of grass, while some use mortar and bricks instead of ordinary poles and mud. In some communities the hut is beautifully decorated with artistic designs inside and out.
A traditional round hut (kitchen) is symbolic and significant in the discourse of parenting. There are some things that are permanently placed in the hut such as the sitting bench
The sitting bench is mostly for male figures, and females sit on the sitting mat which is movable. When there are more people gathered in the hut, the bench is reserved for elders according to their importance because relationships are defined not only by seniority or age but kinship. The kinship importance is of value. In an African setting, when there is a gathering of family, people have the informal greeting of saying how are you or shaking hands and causally talking about anything from weather, to the experiences of the traveled journey and even humorous memories. This is not the greeting. The proper greeting happens when people gather in the round hut where kinship seniority is honored and respected.
In the round hut all are honored and valued including children, women and socially different in terms of social status. It is a place of welcome, a place of honor, a place of listening to each other. It is in the hut that no one is excluded but all are included, and all have space. No matter how big the family – extended, significant and expanded, everyone fits into the round hut. It is in this space that visions are shared, important decisions are made, and critical issues are discussed. A round hut is a place of convergence and convention. It is essentially a place of equals, in terms of kinship. When people sit in a circle, they set aside external categories that separate them .
The round hut is dyadic not individual. This is a critical component in parenting. Parenting is not individual, it is communal. This communal aspect of parenting is founded on the communal or kinship relationship. “Communal relationships are based on mutual love and concern, people do things for each other without expecting to be repaid” (, p. 412). This communal relationship is contrasted from the exchange relationship and the excluding relationship. The exchange relationship is based on reciprocity and fairness, where each person does something for the other mainly in the expectation of getting some direct benefit in return . While the excluding relationship is all about individual success and self-gains. The communal perspective of being is healthier because instead of equality, rights and repayment, the underlying rules involve caring for the other person and being available and ready to provide support for the sustenance of coherent living. This entails that children’s development is enhanced in a mutual environment not because of legalism but out of love. Communal parenting of Ubuntu involves the efforts and the collaboration of the whole community. Who would want to raise children in an unsafe environment? Communal existence makes people feel safe and secure and provide a haven where others care for you regardless of who you are, status, sexuality, age, or race. Ubuntu thus encourages, the safety of all human beings and the preservation of life, flora, and fauna.
Parents desire a better lifestyle for their children, thereby they are the first teachers. The hut is undoubtedly the center of education. It is from here, that lessons of life are imparted to the children. This center of education is for planning purposes, discussions of the future, family wealth and provisions. It is a place where guidance is sought, and broken relationships are repaired through reconciliatory conversations. The hut is where children are groomed to be productive, helpful, and resourceful. Understandably, Ubuntu advocates that homes, regardless of status should be places of education not brutality. Parents should believe in their children so as the children to believe in themselves. This is possible regardless of the busy schedules of the 21st century parents to create space for learning in their homes. The parent as the teacher is possible when the skills of teaching are inculcated in the parents. One such skill is empowering the child.
A hut is a place of storytelling. There is only fire in the center of the hut and people sit in a circle. The circle allows everyone to be involved. It is one of the safest places to be. In a circle all have a significant contribution. A circle is an energetic social container capable of helping a group draw on wellsprings of insight, information and story that inspire collective wisdom, and action . This is paramount to parenting, to create space for conversation away from the technology. Storytelling techniques are nurtured as to develop critical thinking and coherent conversation. Storytelling expresses feelings, attitudes, and responses to lived experiences. They mediate and transmit knowledge and expectations. In the 21st century there is a need to emphasize family storytelling time.
A hut is a place of transition, growth, and development. In the African context and setup, the hut is the center of religious and traditional rituals. This uphold that life is rooted in the hut as traditionally the umbilical cord of every newborn family member is buried underneath the fireplace. The fireplace is positioned at the center of the hut, therefore, when the umbilical cord is buried there it signifies the centrality of wellbeing of the newborn to the family and community. The burial further signifies belonging, everyone is central to the welfare of the family and community sustainability. Furthermore, it has been held that umbilical cords define one’s identity. Thereof when one is asked about originality they always refer back to the place where their umbilical cord is interred. Regardless of globalization and the movement therefore, many other African families, preserve the umbilical cord for the ritual of its interment. Hence when there is a newborn in the diaspora or an urban environment the paternal grandmother or maternal grandmother of the child is expected to be present during the delivery and care for the grandchild and nurse the mother for some time. The grandparents preserve the umbilical cord, till it is interred properly.
From this illustration of the round hut, the interdependence between children, families, and the larger society should be clear. Some social problems and failures are easily corrected or buffered through the application of Ubuntu principles. A good example: “divorce and remarriage have allowed many adults and children to escape from toxic family environments, yet lack of social support networks and failure to forge new values for sustaining intergenerational obligation have let many children fall through the cracks in the process” (, p. 47). Families and communities should exert the same energy towards nurturing values that enable children’s development.
10. Ubuntu parenting as a turning point
Ubuntu principle of life as demonstrated in this chapter, encapsulates courage, caring, compassion, mutual, respect, responsible living, sharing, the integrity of life, connectivity, peaceful existence, and communal accountability. All these attributes are not leveled on children only or parents only, but they are expected of the entire community, street, and neighborhood. Everyone looks after each other. This means the community are the eyes of the affairs of the community. It, therefore, begets peaceful and harmonious living. However, it encourages the intersectionality of being human regardless of color, race, and or ethnicity. Children become citizens with expectations and responsibility when the community displays the attributes of Ubuntu.
Parental and community goals for children are centered on social and human values. These include respect, self-reliance, and being helpful, cooperative, and obedient. Children are to respect their family and value their parents and their efforts through parenthood. This concept of respect is mutually shared even among the children themselves. The roles are shared and respected. Self-respect of self is also emphasized to children in terms of sexual education. Fathers are responsible to teach the boys ways of self-respect and respecting the opposite sex. While mothers train the girl children in the importance of her sexuality and sexual respect. Pre-marital sex is forbidden until one is an adult. Getting into an intimate relationship too young is considered destructive and time consuming since one has to focus on education.
Ubuntu concept of parenting emphasize coherent existence which is grounded in the dignity and integrity of belonging for the benefit of community sustainability, resilience, and relevance. Ubuntu distinguishes parenting from parenthood in which parenting is more than being a father or mother who gives birth. Parenting encompasses belonging, responsibility, accountability, imparting of values, availability, love, mutuality, encouraging, caring, and valuing human life. This parenting is not limited to a circle of immediate family, but it incorporates the whole community. Ubuntu parenting is conducive for the working environment of society, where both parents are to provide for the welfare of the family. In this era, there is no stay-at-home spouse or stay at home parent. Ubuntu articulates the role of childminders, daycares, schools, afterschool care and drop-in centers. Above all Ubuntu parenting celebrates the role of grandparents. In particular, parenting means the role performed by a person or institution that possesses parental status in order to suitably and positively enhances development in every aspect of the child’s life . The ubuntu parenting seeks to reestablish social partnerships and creating a world in which the best of collaboration, cooperation and involvement informs and inspires child development.
Children, regardless of the stage of development are influenced by parents and the environment around them to cope with establishing a sense of identity and self-determination. Therefore, the parenting environment should be conducive and enabling for children to reach their optimal potential. Self-identity and self-determination are founded on three principles: relatedness, autonomy, and competence . The persistent, initiative-taking, critical thinking, and positive tendencies of human nature flourish through relatedness and autonomy. Furthermore, children require affectionate and attentive adults for them to develop and flourish in self-identity and self-determination.
11. Ubuntu and parental involvement
Parents have a duty and obligation to undertake in order to ensure the protection of the children’s interests. It is the responsibility of parents to ensure a safe environment and guarantee the rights of children. Parental involvement is important for the child’s outlook of life. Parental involvement should be inclusive and involving the stakeholders that influence the development of children. Accordingly, the definition provided by Eldridge as cited in Mawere et al.  is significant, parental involvement is the process whereby schools, parents, children services, government, police (RCMP), community, chamber of commerce, politicians, business owners, religious organizations and all other related services support each other in stimulating children’s curiosity, motivation, and development in order to achieve educational, organizational, democratic, and enabling objectives. Parental involvement creates the enabling environment of partnership, cooperation, and collaboration among stakeholders for the greater benefit of producing a resourceful individual. The stakeholders are critical, and in Ubuntu terms, it is the village. The safety of children is guaranteed when the whole village is involved. Justice and empowerment of children is issued when the whole village coordinates and collaborates. Noteworthy is the fact that justice is not only limited to analyzing and promoting proper relations among members of society, but it also refers to procedures of arriving at conclusions and the way in which stakeholders and institutions in a community execute their roles and duties . Justice, involves advocating for the execution of proper functions, promoting laws that are not discriminatory, responsible living, and defending the rights of the vulnerable in society as expected for the common good of all. The issues of corporate diligence and consciousness are critical to sustainability. The corporate has to work together for the best of society’s wellbeing. This commonwealth commitment and involvement build synergies where the whole is more effective than the sum of individual parts. The Ubuntu commonwealth intends to guarantee stability, peace, harmony, and resourcefulness in society. This way of living and participation in the welfare of children is expected in this environment of the 21st century.
Parental involvement describes the extent to which a parent is dedicated to, takes an interest in, is knowledgeable about and is actively participating in the child’s life . The basic obligation of parents is to be involved in the life of the child, participate in activities, and observe the progress thereof. African parents encouraged academic achievement, moral uprightness, and successful life determination. Academic achievement has been often promoted as a means of bringing honor to the family. Regardless of the social status of most African parents, they desire the best outcome for their children from childhood to adulthood. Parental support in education, and extra curriculum such as sports build the confidence and motivation to achieve. In this regard parents should be the number one cheerleaders of their children. Through observation, extra-curriculum activities are not much of the African family’s ambition, although there is significant encouragement coming from parents, to have their children excel in sports and other talent-based professions. However traditional principle of parent involvement meant that children had no secret space or password on gadgets. Whilst most technological applications and downloads have some parental control or family accounts the Ubuntu parenting invites open communication and no secrecy. In the African setup there is no timeout in terms of children expected to live independent of their parents. The only time a child leaves the family home is when she or he gets married. While living with parents, they are treated as children regardless of their economic status. Whatever help children give in paying for bills is out of mutual relatedness and show of responsibility. Under Ubuntu governance provisions, respect, dignity, caring, and sharing are considered critical values that build family and community.
12. Ubuntu parenting and immigrants of African dissent (visible minority)
Acknowledging the language flux that arises when using certain phrases. “Minority” in this context means a visible minority, immigrants of African Dissent or people of color. Diverse value orientations, life experiences and worldviews are all implicit in the term multiculturalism . The ethnic sense of “them versus us” becomes realistic when one relocates to different countries and continents. Immigration has configured challenges on parenting norms and the subsequent changes in family structures, dynamics, and roles. Parents may feel that the socio-cultural context prior to and post-migration may conflict, and that the legal system undermines family dynamics and values or that the schooling system alienates them from their children . The lack of immediate and close families around has been a challenge in parenting in the diaspora. This is catapulted by the economical demands on parents.
Acculturation is the process of change when two cultures come into contact has a significant effect on migrants. The degree to which adaptation to new cultural environments is problematic to some immigrants and it depends on factors such as migration motives, socioeconomic status, socio-psychological circumstances, similarities, and differences between the culture of origin and the place of settlement and also personal attitude . Furthermore, the intercultural relationships in the world have had a rather checkered history of racism, colonialism, genocides, systemic discrimination, and oppression. Their parenting principles are rated, classified, and misunderstood in children’s development. Mistakenly visible minority parenting is classified as authoritarian, where parents are taken to be too rigid and inflexible. No matter the historical past, people can rise above the prejudices and stereotyping characterization imposed on them.
Visible minorities have a powerful sense of kinship bonds, educational and work achievement orientation, a strong commitment to religious values and church participation which should be celebrated. The centrality of community, respect of tradition, harmony with nature and the sociality of self-hood ensures survival and successful parenthood among visible minorities . There is a sense of resilience among the parents and children of a visible minority population. This attitude enables them to cope with the balance of life and demands in social life. The mutual cooperation between the parents and children enables them to support each other creatively. Furthermore, a sense of belonging enables the minority diverse communities to successfully get support when they most expect it. Schools and religious communities are the most available support institutions that offer guided parental support.
In Ubuntu rights are presented not as an external concept imposed upon communities, but rather the enhancement of existing good practice already embedded in families and communities . This is important as children are rewarded out of a privilege not based on rights. Children receive gifts and value them based on privilege, going to school and be with your family is based not a right among the visible minority community but a privilege to be appreciated and reciprocated. Ubuntu encourages good and appreciative attitude reciprocity in a family. This means that parents appreciate their children and children appreciate their parents.
Immigrant families have a history and cultures to be honored. The family’s past and present life cannot be devoid of history and present challenges of modernity. In this scenario families depend on social support from the context they are existing. They formulate relationships that last with those support systems in helping the child’s development. Adjustments will be visible in parental involvement, parental expectations, and children’s assimilation in the context of diaspora.
13. Criticism of Ubuntu
According to Metz, there are three reasons why Ubuntu is considered faulted: it is misunderstood as philosophical thought, its collective orientation is taken as a challenge to individual freedoms and finally that it is only applicable and useful in traditional contexts, but not in modern society . These criticisms make Ubuntu relevant to a greater extent as it proposes significant insights that enhance human lives and functionality.
Manyonganise posits that Ubuntu is oppressive and liberating . She analyzed that Ubuntu has been celebrated and glorified from a patriarchal noxious bias. Ubuntu needs to be seen as a creation of men who were determined to regard women as restricted, dominated, and marginalized . The systems that used to oppress can be the systems that liberate. Therefore, Ubuntu is liberating. Women and children are not second citizens of any family. In an economical society, everyone has to play a significant role to achieve functionality in any given family and parenting. Furthermore, Ubuntu is not only liberating but empowering. It is empowering as it assigns roles mutually. Roles in a family are defined and classified among parents and children. When it comes to children, the eldest is expected to look out and defend the interests of the younger children. This is mutually, and not prescriptive. Through Ubuntu, chores are part of life not burdensome activities to be endured.
Parenting as an art should be viewed from the visual beauty of nurturing children from birth to adulthood. The terrain of raising children continues to evolve. In the 21st century, as in the past, parents are faced with a myriad of challenges that affect the desired outcome of child development. This chapter has highlighted the challenges of globalization and the availability of different information technologies. In this one touch world, which shaped the globalized culture, the African approach has detailed the Ubuntu philosophy and way of life as a critical model of parenting. Ubuntu parenting put together with the different dimensions or styles of parenting influence the nurturing of children. No parenting or child development occur in a vacuum. This invites, family, individuals, community, and different institutions to be significant players in child development and parenting. Ubuntu parenting advocates for the communal parenting which is centered on mutuality, interdependence, and cooperation.
This chapter is a product of presentation I delivered at the Alberta College of Social Workers (ACSW)- Slave Lake Chapter Continual Education held online on October 2, 2020. I am humbled by the engagement and insightful challenges to my views during the question and comment time. Naturally, I remain responsible for all the views expressed herein.

domain: literature


text:
SAGINAW - Former Arthur Hill basketball star Jason Richardson will try his hand ... or foot ... at a new game.
The NBA guard will join several other former Michigan State athletes in a the Kick for the House celebrity soccer match at 4 p.m. Saturday at Grand Ledge High School, according to the MSU student paper, The State News.
Richardson played hockey growing up in Saginaw, but switched to basketball when he outgrew his skates.
Other athletes expected to participate include Charlie Bell, Javon Ringer, Erik Coleman, Jehuu Caulcrick and Eric Smith.
Monday from the match will go to benefit the Ronald McDonald House of Mid-Michigan.
For more information or to purchase tickets to the event, call 517-580-4241.

domain: news


Fig 1: Ladder making jigs
Fig 2: The 3/16" punch
Fig 3: The punch in position
Three spacer jigs to hold the side rails were made up (numbered 2 in Figure 1). One of these was fixed at the bottom of a ladder section, the positioning of the other two is described in the Drilling and welding section below.
Finally, a jig was made up to aid the drilling of the fish-plates to join two ladder sections (numbered 3 in Figure 1).
Before drilling the ladder side rails, it is necessary to set up some sort of support system. This needs to extend for 10 feet on either side of the machine vice of the pillar drill. I used a couple of lengths of lightweight perforated channel sections joined by a bit of force-fit ply, see Figure 4. As luck would have it, the machine-vice gripped the ladder rail tightly while just gripping the perforated channel; sometimes these things just happen, but not often.
When making a 10 foot length of ladder, two rails would be drilled with ½ inch holes at the same time, stacked one above the other. However you may have noticed that the photograph shows only one rail being drilled. This was to make a single 5 foot length of ladder, a single side rail being drilled which was them cut in half.
After drilling, two side rails are set up on a levelled block of wood and clamped together with two spacing jigs, one clamp at the bottom and the other about 6 ft higher. While not strictly relevant, the "Black Shed", where all this is going on, has an angle-iron door frame, the top of which which is very useful when it comes to clamping spacing jigs and the like and holding them firmly. However, the exact method is irrelevant, it is just necessary to hold the top jig firmly in position. Now previously, these two jigs had their mid points marked with file cuts, so a plumb line could be used to ensure verticality. It is important to get this right.
Having set up the side rails as described, the pre-cut rungs are fitted in and then one-by-one clamped and tack-welded to the inside edges of the rails. The ladder is then turned upside down and the remaining rungs clamped and tack-welded.
Regarding the welding, I found it easier firstly just to tack the rungs to the insides of the side-rails and then to lay the ladder on its side and do a downhand weld around the end of the rung to attatch it to the side rail
When making the first three lengths of ladder back in 2008, I cut the rungs more or less flush with the outside edge of the side rails. Hindsight has shown that it is better to cut the rungs just a little longer and I now use 12mm washers fitted over the protruding ends of the rungs as a gauge and also when clamping the rungs. This extra length makes the welding of the rung to the outside of the side rail much easier.
Finally, units consisting of a cunning combination of fish-plate connectors, ladder stand-offs and supports are drilled and welded up as illustrated in Fig 7.
The fish plates are drilled with four ½ inch holes in each side to take the 12mm connecting bolts. They are welded to 4 inch deep standoffs, which are in turn welded to a backplate, drilled with a central hole, allowing the assembly to be bolted to the concrete pipe, the rock or anything else that comes handy.
Figure 8 shows a 5 ft length of ladder tacked and ready for welding. This particular ladder uses 12mm re-bar for the rungs. Now a heap of off-cuts of re-bar were delivered by the re-bar fairy and therefore they were a good thing to use, but 12mm re-bar requires more preparation before it is a good fit. Round bar is easier but much more expensive.
Figure 9 shows a completed section of ladder.
Created: Wed Jul 27 19:24:51 2011


text:
Although the contestant’s mother had said something about it, Nancy Pazos went to the bone and said: “Mora, you don’t know if he’s male or female, and it’s disturbing”and added that “beauty” from the participant, “no dominance”Was somehow connected to the fact that she is no longer a part of the reality show.
In addition, the former little angel recalls the passing of friends of the previous one who was driven out of the house by the cycle that leads to Georgina Barbarossa, “When I heard my friends talking together, I said outside Mora.”
and off: “Not because that kind of language bothers me, quite the contrary, but what’s different bothers a lot of people.”
Big Brother 2022: Mora’s mother alleges that her daughter was thrown out of the house due to discrimination
mora joburnisky became the third out of the house of Big Brother 2022. The short haired brunette got a huge number of votes and was left outside the house.
in an interview with a la barbarosa, telefe, christinaThe young woman’s mother was very harsh with the rest of the household: “I feel like my daughter is being punished for her style. They judge her for her physical appearance”Told.
“This is one of the reasons I stopped reading notes and comments on notes. People wrote to me to tell me that my daughter is ‘a little man’ or ‘let her define herself’. Messages to me are very violent, looks wrong”he explained.
Christina felt like mora They were discriminated against because of their masculine appearance. “My Instagram is not public, but there are people on Facebook and Twitter who took the time to search for me and text me against them.”
gaston trajeguetWho answered in addition to being a former Big Brother contestant: “The reality is you can’t go by those comments. It’s really a game and nothing more.”

domain: sociology


text:
Wed, 17 December 2014
NASN School Nurse Editor, Cynthia Galemore, interviews Lee Ann Halbert on her article entitled “Teaching Health in the 21st Century."
Direct download: 2014-11-17_NASN_School_Nurse_January_podcast_final.mp3
Category:NASN School Nurse -- posted at: 7:50pm EDT
Tue, 2 December 2014
A JAPNA Sept./Oct. 2014 Podcast: A Qualitative Understanding of Patient Falls in Inpatient Mental Health Units
Associate Editor Colleen Corte talks with Gail Powell-Cope about her article “A Qualitative Understanding of Patient Falls in Inpatient Mental Health Units” from the September/October 2014 issue of the Journal of the American Psychiatric Nurses Association.
Direct download: JAPNA_11-04-14.mp3
Category:Journal of the American Psychiatric Nurses Association -- posted at: 6:53pm EDT

domain: library


text:
Crispy crust and spicy flavor: How to cook fried pasta
Fried pasta is a quick, easy, and tasty dish that has become popular all over the world. They can be prepared based on different recipes and with the addition of different ingredients, making them a versatile option for any taste. In this article, we will reveal some of the secrets of cooking fried pasta that will help you create this delicious dish at home.
Read also: A recipe for a delicious breakfast for 100 Hryvnia
- Pasta - 200 g;
- Vegetable oil - 2 tbsp;
- Garlic - 2 cloves, finely chopped;
- Onion - 1 pc, cut into thin slices;
- Vegetables (peppers, carrots, peas, broccoli) - cut into small pieces;
- Soy sauce - 2 tbsp. l
- Salt - to taste;
- Pepper - to taste.
First, cook the pasta according to the instructions on the package until al dente. Then drain and rinse with cold water to stop the cooking process.
Heat the vegetable oil in a deep frying pan or wok over medium heat. Add the finely chopped garlic and gently fry it until it turns a light golden color. Add the chopped onion and continue to fry, stirring, until the onion is soft and transparent.
Add the chopped vegetables (peppers, carrots, peas, broccoli) and continue to fry for 3-5 minutes until the vegetables are soft but still crisp.
Add the cooked pasta to the pan with the vegetables and stir to combine all the ingredients well.
Pour the soy sauce over the pasta and vegetables and continue to stir-fry for 2-3 minutes. The soy sauce will add a lot of flavor to the dish. Add salt and pepper and stir again to evenly distribute the seasonings.
Continue to fry the pasta over medium heat for another 2-3 minutes, until it is lightly crispy and lightly golden. Once the desired texture and fried color are achieved, the fried pasta is ready. Serve them hot as an independent dish or as a side dish to meat or fish dishes.
We also recommend that you pay attention to the recipe for a quick and budget-friendly breakfast.
If you want to get the latest news about the war and events in Ukraine, subscribe to our Telegram channel!

domain: food


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Billy McComb and Ken de Courcy have created a MIND-BLOWING divination that can be performed ANYWHERE at ANYTIME! The plot is simple, the method is devious and the effect is extremely STRONG! The Magician asks the spectator to shuffle a deck and choose five cards. The spectator is to look at one and the performer reads the spectator's mind, telling them exactly which card they are thinking of. This repeats four more times, each time becoming more baffling and impossible. The final card left in the spectator's hand is shown to the crowd. The spectator opens the envelope and in the envelope, is a piece of paper stating the last card they would have in their hand! Limited quantities available.
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domain: artistic


text:
The arguments against supporting Hillary Clinton (our esteemed junior Senator here in New York) to be the Democratic nominee for 2008 are manifold, various and overwhelming. There is the fact that she has been disastrously bad on the central issue of her time in the Senate, Iraq. There is the fact that she has the temperament and record of a centrist and the reputation of a liberal -- by far the worst possible combination. There is the ugly aristocratic odor of supporting a former president's spouse right after the presidency of a former president's son. And there is the central, crucial fact that however strong she may be in the Democratic primaries, she would be a terrible candidate in 2008 -- exceedingly likely to loose at a time when a Democrat ought to be able to win. All of this, frankly, ought to be decisive. (Indeed, a recent London Times report is that even some in Hillary's circle are starting to think it might be. (via))
But just in case anyone needs it, here's another argument.
There are innumerable important issues on the agenda -- from the clusterfuck that is Iraq, to actual efforts to improve rather than worsen American security; from the problem of diminishing supplies of oil to the environmental havoc that that oil which we have already used has caused, is causing and will continue to cause; from the growing cultural power of theocratic forces in this country to specific issues, such as gay rights, on which they take discriminatory and immoral positions. But in one specific domain -- namely, the domestic domain of economics, social structures, and similar affairs -- the single, overriding issue is the absolute disaster that our health care system is, and the urgent practical and moral necessity of fixing it.
I don't know if I have to make an argument for this -- there have been a lot of arguments for it (here's one from just yesterday, for example (via)). But no other single problem has so many deleterious effects on our economy and society; no other single problem would help such a broad range of people, from the poor through the middle class to even some in the upper classes; no other single problem is as easy to fix on a technical level (every other industrialized nation in the world has universal health care, so there are a wide variety of tried and tested options to study and learn from); no other single problem has, I believe, the political power that this one does -- my sense is that people are increasingly agitated over this, and the option of universal care would sell well to a broad majority of them. So this is the issue to work on (within this domain, as opposed to, say, security or foreign policy or the culture wars or the environment) the next time we have a competent, reality-based administration -- hopefully as soon as January of 2009. I hope that many, or even all, of the Democratic nominees for 2008 take strong stances on this. We need to fix this already.
But here's the problem: because of her involvement with (and the public's association of her with) the most recent failed attempt to solve this pressing issue, in 1994, Hillary is perhaps more poorly placed than any national politician -- certainly than any foreseeable candidate for the Democratic nomination -- to deal with this problem. More than any other figure, she would be scarred off from this, unable to persuade the public on this, more likely to dodge it.
There are plenty of other reasons to oppose Hillary -- plenty of other reasons which are sufficient in and of themselves, irrespective of all the others. But her basic deficit at grappling with the central (domestic, economic/social) issue of our time is, for me, yet another.
Let's find someone else. If possible, someone who will take a bold stand for universal health care. For Lord knows that we could use it.


text:
October/November 2011 EHJ (Issue 127) - I hobbled to my computer with a cup of coffee and my ankle wrapped in ice packs. I had badly sprained my left ankle a couple days before and I was hoping that the grapefruitsized swelling was not a fracture. My first email was the results for the 2010 Arizona deer draw. I entered my data expecting to see the "not drawn” that I had become so familiar with over the past 12 years.
I called my wife to verify that my vision had not been distorted by any pain medication. She confirmed that not only had I been drawn for Arizona unit 13B, but also that I had pulled permit number one! She reminded me that I’ve always been very lucky in drawings but I was not feeling the luck as I gazed at my purple ankle. We celebrated the long awaited tag as much as I could on crutches and then I called my hunting partner, Bill Kirkpatrick, to share the good news. Bill and I had burned all of our vacation days hunting the entire season in Nevada Unit 231 the previous year. I knew that neither one of us had enough vacation days to scout and hunt like this zone deserved. Bill regrettably informed me that he would not be able join me for the first time in 15 years and he felt that my best bet was to hire an outfitter. Bill’s help this year came in the form of a recommendation. "Call Chad Smith at Vaquero Outfitters.”
Bill and I are DIY hunters, but I knew he was right. Six years earlier I had made a short list of guides I would consider hiring if I were drawn for this hunt, and I was glad to see that Bill’s recommendation appeared near the top of my list. I quickly navigated to their website, poured through photos, and read the testimonials. When I called, Chad answered the phone. We had a short conversation in which I learned that he would only book four hunters and that I was the first to call. It didn’t take me long to decide to book my hunt after speaking with Chad. He gave me a fair assessment of what my expectations should be and offered me one thing - consistency. I also knew that his phone ringing in the background was likely another lucky hunter calling.
The healing process on my ankle was long and slow. It took six weeks before I could hike with boots on, let alone shoulder a backpack. I knew I had only two months to get back in shape. Visions of the Arizona Strip bucks on Chad’s website kept me pushing on. I called Bill on October 28, a few days before I left for Arizona. I reminded him that exactly a year ago we were packing out my Nevada buck at the end of a grueling 24-day hunt. He wished me luck and reminded me to be very patient. His advice - "It’s not over until it’s over” - echoed all the way to Arizona. No one could understand what he meant better than me. We had tagged my buck in the very last minute of legal shooting time in 2009 after passing up several very nice Nevada mulies.
I arrived in camp right at sunset, unloaded my gear into a spacious tent, and waited for everyone to return from the evening scout. I soon met one of the other two tag holders, Colt, and his dad, Wayne. We shared some supper and I turned in early.
I awoke at 3 a.m. the next morning to begin the first day of scouting with my guide, Matt Liljenquist (who coincidentally was on the cover of EHJ 123 with a huge buck of his own). He knew the zone well and was familiar with its tremendous potential. We matched up well despite our 20-year age difference. Matt asked me what I was looking for in a trophy buck. I facetiously responded, "I want a huge, wide main frame; deep forks with a lot of mass; gotta have eyeguards; some trash would be nice.”
He laughed and said, "That’s not impossible on this hunt.”
The first few days of the hunt were just as discouraging as I had expected this zone could be. We saw only one nice buck and just a few deer in the first four days. I met a couple of hunters, including a very lucky young lady named Kelli, who had drawn a resident tag with zero bonus points. We shared our good fortune and hoped that our luck would last until the season was complete. I believe it was her first hunt and I shared Bill’s advice with her. I knew that it would be difficult for a first-time hunter to be patient. Heck, it was going to be hard enough for myself.
On day five, things heated up as the third tag holder in camp, Bob, tagged a freight train of a buck on what Chad described as possibly the best shot he had ever seen a hunter make. Bob’s massive 6x7 had set the bar very high for Colt and me. Bob was all smiles. I was thrilled to photograph Bob and hold that massive rack in my hands. Spirits in camp were high.
The next four days hunting continued to improve. We were making stalks on deer each day either to get a better look or to position for a shot. Bad timing, other hunters, or short light ended all of these stalks, but now we were getting to hunt the big bucks that I had waited 12 years for.
On day eight, Colt, Wayne, and their guide, Logan, were late coming back to camp and the word was that he had downed a buck of similar caliber to Bob’s. How could that be? Bob’s buck was so tremendous. I had to remind myself that this was "The Strip”. Colt’s deer was a gnarly, heavy 6x9 so characteristic for this country. Now it was my turn with the two best days of the season remaining.
Day nine began with a couple good bucks at first light, but neither was quite good enough. Later that morning, Chad glassed a large buck a long way out. After a comprehensive search for the buck after it bedded, a couple of tines were spotted moving beside a large rock and we were on our way. We quickly covered close to two miles of ground, using the terrain to keep our cover.
We stopped just short of my heart attack as Chad took one cautious look through the glass. He whispered to me the distance and suspected location of the buck. I was amazed that after hoofing it that far and changing our angle of perspective by nearly 90 degrees, Chad in an instant knew exactly where the buck would appear.
Feeling my adrenaline, Chad and Matt reminded me not to shoot until we had a chance to size him up. It was 11:30 and we sat there for the next hour and a half in the hot sun without even a glimpse of the buck. Then, at 1:10, I heard Chad whisper, "He’s up!”
All I could see was a couple of tines. He fed his way along while moving up a coulee, keeping all but his antler tips out of view. Chad exclaimed, "I see velvet on his antlers!”
The buck meandered in that depression for what seemed like a lifetime and I realized that if he stayed in that coulee, we would never get a look at him without moving our position. Suddenly he climbed out to higher ground, walking straight toward us. My mouth fell open in awe and I heard Chad whisper, "He’s a shooter.”
The buck continued to feed, moving slowly in our direction. I strained as I waited for him to get his wide rack turned enough to expose his left shoulder. I squeezed the trigger as he quartered to his right and the shot dropped him in his tracks.
We walked the 180 yards to the buck and I think my feet only touched the ground a couple of times. There was no ground shrinkage here - he was much wider than he looked at 180 yards. His 7x9 rack sports a 36-inch overall width and a green score of 225. As Matt and I hiked back with the antlers and cape, he pointed out that the buck I had hoped for was on my pack, with some velvet thrown in for good measure.
Three enormous bucks in nine days! It was nice to have the whole group there for this final success. We had become somewhat of a family during the last ten days.
I thank my wife and family for supporting my passion to fulfill that primitive instinct to hunt. Thanks to my dad for sharing hunting with me, my brother Bob for lending me his new truck, and Bill for his sage advice. I am a very fortunate guy.
Upon returning home, I was contacted by more than one hunter who had seen, photographed, or hunted this buck in 13A, some 12 miles away. At some point in the summer, like a phantom, he just disappeared and moved to my hunt area.

domain: hobby


text:
Picking royal names for your newborn baby is a princely idea.
Blue-blood lineage is much coveted, and it is no surprise many parents turn to royal names when naming their child. Royal families are stylish and live a life of opulence that many people crave for their children.
Royal names are usually passed down by ancestry and are connected to the royal lineage. We have compiled a list of fantastic and popular baby names taken from royalty. We hope that this helps you find the perfect name for your little Prince.
Common Prince Names
The royal name of a Prince is often a family name. Below is a royal-rich list of names that are commonly chosen for baby boys across the world.
1. Alexander (Greek origin) meaning "conqueror". The most famous conqueror of all time.
2. Andrew (Greek origin) meaning "manly". The name of a Hungarian King and a famous British monarch.
3. Antony (Latin origin) meaning "from the Antonius family". A Roman Prince.
4. Archie (German origin) meaning "bold". Recently, Prince Harry named his son, Archie.
5. Arthur (Irish origin) meaning "noble". It is one of the baby names, associated with King Arthur.
6. Augustus (Latin origin) meaning "exalted". He is the Roman Empire's first ruler.
7. Carl (German origin) meaning "free man". Popular with Swedish Kings.
8. Charles (German origin) meaning "free man". Prince Charles is Queen Elizabeth's and Prince Philip's son.
9. Christian (Biblical origin) meaning "followers of Christ". It was in the list of popular royal baby names.
10. David (Hebrew origin) meaning "beloved". David was Ancient Israel's second King.
11. Edward (English origin) meaning " wealthy guardian". One of the most commonly used royal names, eight English Kings had this name.
12. Ernest (Old English origin) meaning "vigor". Name of the King of Hanover.
13. Felipe (Spanish origin) meaning "friend of horses". Popular Swedish royal name.
14. Frederick (German origin) meaning "peaceful ruler". Denmark has nine Kings.
15. George (Greek origin) meaning "farmer". British royals like this name and six Kings are named so in their history.
16. Henry (German origin) meaning "home-ruler". Most commonly associated with the infamous Henry VIII of England.
17. John (Biblical origin) meaning "God is gracious". Byzantine rulers and became popular throughout the globe.
18. Loius XIV (French origin) meaning "warrior". He was responsible for taking France ahead of all the European nations.
19. Michael (Hebrew origin ) meaning "who is like God". This name was taken by royals like Russia, Romania, Portugal, and Poland.
20. Muhammad (Arabic origin) meaning "praised". This name was popular with many royal families from the Ottoman Empire and African royals.
21. Patrick (Latin origin) meaning "nobleman". King Edward VIII, who renounced his crown, bore the name Patrick.
22. Philip (Greek origin) meaning "lovers of the horses". Kings of France, Spain, and Macedon had this name. Prince Philip is the grandfather of Prince William.
23. Richard (Old Germanic origin) meaning "brave ruler". King Richard I of England was called a lion-heart due to his brave acts.
24. Stephen (Greek origin) meaning "crown". Hungary's first Christian King was called Stephen.
25. William (Anglo-Norman origin) meaning "strong-willed warrior". Prince William is the grandson of Queen Elizabeth II.
Famous And Historical Prince Names
In the past, many royal members have earned praise in history and had their names printed in the pages of history books. Below are some of the names of the most acclaimed Princes who changed the world.
26. Aeneas (German origin) meaning "praised". He was a Trojan hero in ancient Roman mythology and an ideal royal baby name for your son.
27. Ahmed (Arabian origin) meaning "most praised". It is a fictional Prince who owned a magical mat.
28. Akbar (Arabic origin) meaning "great". Jalaluddin Mohammad Akbar was his full name and was from the Mughal dynasty (son of Humayun).
29. Albert (German origin) meaning "noble and famous". Prince Albert was a popular royal figure in the 19th century.
30. Ashoka (Indian origin) meaning "no sorrow". Grandson of Chandragupta Maurya.
31. Augustus (Latin origin) meaning "exalted". He became a Roman emperor.
32. Chandragupta Maurya (Jainism origin) meaning "protected by the moon". He was the founder of the powerful Mauryan Empire in ancient India.
33. Charles (German origin) meaning "free man". Prince Charles of Wales was one of the most talked about royals of Great Britain.
34. Claudius (Latin origin) meaning "cripple". Claudius was the first ruler of the Roman Empire.
35. Cyrus II (Persian origin) meaning "sun". He was the ruler of Persia.
36. Egon (German origin) meaning "sword edge". Egon VIII of Fürstenberg-Heiligenberg was a military leader in the Thirty Years' War.
37. Emmanuel (Hebrew origin) meaning "God is with us". It is a very popular princely name mentioned in the Bible.
38. George (Greek origin) meaning "earth-worker". Prince William named his elder son Prince George.
39. Gustav (Swedish origin) meaning "staff of Gods". Gustav II Adolf ruled Sweden for twenty-one years and made it a European superpower.
40. Harry (German origin) meaning "power ruler". Prince Harry is the grandson of Queen Elizabeth of England.
41. Humayun (Persian origin) meaning "blessed". Humayan was the son of Babur and the Emperor of the Mughal Empire.
42. James (Hebrew origin) meaning "supplanter". He was the first King who ruled both England and Scotland.
43. Meiji (Japanese origin) meaning "enlightened". He was the first to transform modern Japan and took it to the status of a superpower.
44. Nicholas (Greek origin) meaning "victory of the people". The last Tsar of Russia had this name.
45. Sorab (English origin) meaning "illustrious". He was a famous Persian Prince.
46. Suleiman (Arabic origin) meaning "man of peace".
47. Victor (Latin origin) meaning "conqueror". He was the last King of Italy after which monarchy ended in Italy.
Fictional Prince Names
Princes are often the stuff of fantasy or fairy tales. We have compiled a magical list of fictional Prince names for you.
48. Adam (Hebrew origin) meaning "earth". It is a character of the Prince who became He-man at the time of need mentioned in the book 'Masters of the Universe'.
49. Anatole (Greek origin) meaning "sunrise". He was a fictional handsome Prince in Leo Tolstoy's 'War And Peace'.
50. Aragon (Spanish origin) meaning "people of Aragon". He is the fictional character of the Prince in English folklore.
51. Arsalan (Arabic origin) meaning "lion". He is a Princely character in 'The Heroic Legend Of Arsalan'.
52. Baudouin (French origin) meaning "bold". He was the father of Great Alexander.
53. Corin (Latin origin) meaning "spear". Corin is a character who is a fierce fighter and a faithful friend.
54. Cosmio (Italian origin) meaning "decency". In a tragic story penned by Cornelia Funke, 'Inkheart Trilogy', Cosmio is the name of a Prince.
55. Dolph (German origin) referring to the clipped form of the word Randolph.
56. Eadric (English origin) meaning "wealthy". The fictional Prince is mentioned in 'The Frog And Princess' by E. D. Becker.
57. Erin (Irish origin) meaning "Ireland". He was a Prince in a fairytale penned by Jeremiah Curtin.
58. Ferdinand (German origin) meaning "bold voyager". The name is one of many noble names inspired by a Portuguese voyager.
59. Florian (Roman origin) meaning "powerful". It is a fictional Prince name in 'Snow White AndThe Seven Dwarfs' by Disney.
60. Hamlet(English origin) meaning "little home". The main character and Prince in Shakespeare's play 'Hamlet'.
61. Hilarion (Greek origin) meaning "happy". He was described as the Prince of Isle in 'Knot Gneiss'.
62. Ivan Tsarevitch (Russian origin) meaning "God is gracious". A fictional character in a Russian folktale by Alexander Afanasyev.
63. Lir (Irish origin) meaning 'Irish God of Sea'. The name is mentioned in the Shakespearean play 'King Lear'.
64. Malcolm (Scottish origin) meaning "devotee of Saint Columba". A Prince in 'Macbeth', a play by Shakespeare.
65. Othello (Hebrew origin) meaning "having the sound of God". The protagonist in the play 'Othello' who lived in Venice.
66. Paul (Roman origin) meaning "small". The young Prince heir to the Baronia empire in the 'Secret Series' books by Enid Blyton.
67. Prigio (Italian origin) meaning "worth". A character in the comic fairy tale by Gordon Brownie.
68. Prince Charming (English origin) meaning "perfect spouse". The name of the Prince in 'Cinderella'.
69. Rollo (English origin) meaning "fame".
70. Ruslan (Turkish origin) meaning "lion". He was a knight in the fairy tale penned by Alexander Pushkin.
71. Saphir (Hebrew origin) meaning "sapphire". The Prince has been described as a villainous, brave character in the animated series 'Sailor Moon'.
72. Xanth (Greek origin) meaning "golden".
Names That Mean Prince
Many names carry the meaning of royal. Below are listed male names which have royal connotations.
73. Adar (Hebrew origin) meaning "noble Prince".
74. Amir (Arabian origin) meaning "Prince".
75. Armel (Welsh origin) meaning "bear Prince".
76. Ashfaq (Arabic origin) meaning "kind Prince".
77. Balthazar (Arabic origin) meaning "protecting the King". Balthazar was a Magi who came to Jesus Christ.
78. Basil (Arabic origin) meaning "royal".
79. Edla (Nordic origin) meaning "royal child".
80. Garibaldo (German origin) meaning "bold Prince".
81. Griffith (Welsh origin) meaning "lord".
82. Kumar (Indian origin) meaning "Prince".
83. Kunwar (Indian origin) referring to a title to the princely Indian groups, the Rajputs.
84. Prince (Latin origin). The name defines the royal title.
85. Reagan (Irish origin) meaning "little King".
86. Ryan (Irish origin) meaning "little King".
87. Shahzad (Persian origin) meaning "son of a King". The name is widely used in the Muslim community.
More Royal Baby Names
There are many unusual royal names that are related to greatness.
88. Abbas (Arabic origin) meaning "sober".
89. Alfonso (Spanish origin) meaning "brave".
90. Alfred (English origin) meaning "counsel".
91. Canute (Scandinavian origin) meaning "knot".
92. Darius (Persian origin) meaning "Kingly".
93. Herod (Greek origin) meaning "hero".
94. Kublai Khan (Mongolian origin) meaning "strong". He was the first King of the Yuan Empire of China.
95. Mithridates (Persian origin) meaning "many ingredients". Mithridates VI was a King in Anatolia.
96. Mubarak AL-Sabah (Arabic origin) meaning "auspicious".
97. Otto (German origin) meaning "wealthy".
98. Peter (Greek origin) meaning "rock". He founded the Russian Empire.
99. Timur (Mongolian origin) meaning "iron". He founded Taimur Dynasty.
100. Tivali (Ancient Egypt origin) meaning "gift of God".
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domain: history


The voices of Tax Policy Center's researchers and staff
“Democrats health bills depend on forcing individuals to buy insurance or face severe fines or imprisonment.”
George Will, Nov, 19, 2009
Before we spin off into a Thanksgiving reprise of last summer’s death panel lunacy, let’s be clear. Nothing in Will’s statement is true.
This is what is true: Both the House health bill and the measure now being debated in the Senate include a “play or pay” fee on those who don’t buy insurance. Some call it a tax, but whichever word you prefer, if you don’t get coverage, you pay. But “severe fines,” as Will claims? Hardly. Under the Senate bill, someone who refuses to buy would pay an initial annual penalty of $95. Will probably spends more than that for one of his bow ties.
And imprisonment? Give me a break. There is no such penalty in either bill. The argument, as I understand it, is that those who don’t buy insurance and refuse to pay the fine could be charged with criminal violation of the tax laws and, if convicted, could be sentenced to prison. Some of the tax cheats recently caught up in the UBS scandal got a few months for failing to pay millions of dollars in back taxes, but I have never heard of anyone being sent up the river for failing to pay $95 in taxes. More likely, the IRS would garnish their wages for the 95 bucks. Not exactly hard time in the big house.
In truth, the problem is not that the penalty is too harsh. It is that it is much too weak. Here’s why: Serious health insurance reform is built on four pillars: insurance companies must not deny coverage or boost premiums because someone is sick, everyone (even the young and healthy) must have insurance, a mechanism must exist for people to buy in the individual insurance market at reasonable prices, and the government must provide subsidies to make insurance affordable for the working poor.
Unless coverage is both guaranteed and mandated, reform falls apart. Government should not require people to buy insurance while allowing carriers to pick and choose their customers. But neither should it require insurers to sell to all comers, but allow the healthiest to opt out. If only the sick buy, insurers must raise rates or go bust. And the higher they raise rates, the more likely only the sickest will purchase. In the insurance biz, they call this the death spiral.
The fine for non-buyers eventually rises to $750 in the Senate bill. The House penalty is much stiffer for many-- 2.5 percent of income. If insurance reform is going to work, it needs to combine the carrot of both subsides and (hoped-for) market-driven lower prices with the stick of non-buyer penalties. While they don’t say so publicly, this low tax on going bare is a big reason why insurance companies now oppose the health bills.
Will not only has his facts wrong, but his ideas would doom insurance reform to failure. But that, I suppose, is the idea.
Posts and comments are solely the opinion of the author and not that of the Tax Policy Center, Urban Institute, or Brookings Institution.


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Jan 16 2014
Skeptics often confront various challenging situations. One is sophisticated spurious knowledge (or SSK – OK, I just made that up). These are elaborate systems that purport to describe some body of knowledge but which are ultimately based on nothing – they are completely disconnected from reality.
Astrology is a great example of this. There are several astrological systems that are very complex, include charts and diagrams, and follow a certain internal paradigm or logic and underlying philosophy. None of this prevents astrology from being 100% fantasy. There is no relationship between the positions of the planets and stars and the personalities or fates of humans, and no mechanism by which such a relationship might exist.
The problems with systems of SSK is that they can give the powerful illusion of real knowledge. Further, people can become highly invested (in many ways) in such systems making it difficult to abandon them. They can even become institutionalized.
Another type of claim that presents a challenge are those for which there is simply no evidence one way or the other. As promoters of science, we like to appeal to high quality scientific evidence to support our positions. When there simply isn’t any science, then we have to resort to arguments of plausibility. These are perfectly legitimate, just not as satisfying.
We can also appeal to the very legitimate position that the person making the claim has the burden of proof, especially if they are selling something or making medical claims. But still, saying there is no evidence is not as rhetorically effective as being able to point to evidence that disproves the claim.
The Blood Type Diet
The blood type diet was invented by naturopath Peter D’Adamo, following what appears to me to be the naturopathic tradition of just making stuff up. He created an elaborate system of hand-waving explanations, with lots of sciencey references to genetics and metabolism.
Ultimately, however, the blood type diet was based on nothing. A 2013 systematic review concluded: “No studies that showed the health effects of ABO blood type diets were identified.”
This did not stop D’Adamo from writing a best selling book (selling 7 million copies according to his website). He has built a career out of the blood type diet, without actually bothering to publish any clinical evidence that his diet works.
The blood type diet, in essence, is the astrology of nutrition.
Fortunately, researchers have finally decided to put the popular but unfounded diet to a rigorous clinical test, and the results are just published in PLOS One – ABO Genotype, ‘Blood-Type’ Diet and Cardiometabolic Risk Factors.
Researchers looked at 1,455 subjects on each of the four blood type diets, and followed several outcomes like cholesterol, BMI, and waist circumference. Not surprisingly, for the A, AB, and O type diets subjects had some improvement in some of the parameters. Actually I found it most surprising that the B diet showed no improvement in any parameter.
Improvement is not surprising because every diet will tend to work, in that people following a diet will tend to eat less overall, or avoid the worst indulgences, and this will reduce cholesterol or weight.
The real outcome in this study was to look at the relationship between the blood type of the subjects and their response to the various diets. Not surprisingly (to skeptics, anyway) there was absolutely no relationship. It mattered not one bit what blood type the subjects were.
Senior author, El-Sohemy, is quoted:
We can now be confident in saying that the blood type diet hypothesis is false.
So what happens now? If this were a medical intervention, and a clinical study of this rigor and statistical power were published, it would result in abandoning the intervention (maybe not as quickly as we would like, but that is what generally happens). Proponents might still do further research, hoping for a different result, but it would be unethical to continue to use an intervention when the only evidence we have shows that it does not work.
I suspect that D’Adamo, who has never bothered to test his multi-million dollar scheme, will shrug off the results without batting an eye. Perhaps he may look up long enough to offer some ad-hoc rationalization for dismissing the study. You can always find some flaw or weakness to point to, and pretend that it’s a fatal flaw, if you don’t like the results. Or he may point to the fact that most subjects had improved parameters on the diets (except the B diet) and proclaim that his diets work.
I wonder if Dr. Oz will now publicly pull his support from the blood type diet and inform his audience that the best evidence we have (the only evidence) shows that it does not work.
In any case, I can now say to those who ask (and this is a frequent question) that the blood type diet has been studied and it simply does not work.
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domain: health