Analysis summary based on common ground paper Essay

Analysis summary based on common ground paper - Essay Example Today, people would like to know the factors why Saginaw was totally left behind, neglected in terms of socio-economic-political growth as compared with its other neighboring cities. This paper attempts to present some valuable insights that may contribute later to a deeper situational analysis of Saginaw as well as cite and emphasize the missing elements that must be provided with full support and attention. Saginaw is supposed to take the road towards change for a Better Saginaw. This means that all existing resources, strengths, opportunities as well as its exigent problems must be contained in a holistic plan that will address the needs of the city and its people and bring about changes that will chart its development. Moving towards this route, Paoli and Sarah Pedini have already pointed out that Saginaw has the most important resource of all, its People, who they claim are inherently artistic and creative. Should these traits be properly harnessed, utilized, supported and linked with local and international based commercial businesses, these can bring significant revenues to Saginaw. They also mentioned that Saginaw takes pride in promoting its existing old ancestral structures like museums, natural wildlife habitats, spaces for productive cultural activities, parks, etc. that could be developed to attract and develop its tourism industry. In addition, Dr. Chris Schilling, a resear ch Engineer (SVSU) and also a resource person, expounded on the different potential resources of Saginaw which can be tapped and developed as new Saginaw showcase industries (e.g. combined wind- solar industry, energy farming and recycling industry) that will attract external investors who will bring more jobs and income to the city of Saginaw. Like any other city, Saginaw faces deterrent factors to its development as well as new challenges. Greg

How and why has your experience and understanding of gender changed Essay

How and why has your experience and understanding of gender changed through this exploration of gender and popular culture this quarter - Essay Example I had romanticized obsession with popular culture as a mark of civilization and being up-to-date with things happening in the world. In my school experiences, individuals with more knowledge of the popular culture appeared more fashionable than the studious types. Popular culture, in this sense, is a concept that traverses commercial advertisements, sports, television, movies, internet products, and other related concepts. I realized that popular culture is an element that individuals have followed due to its allure. The efficiency and convenience of using internet products such as social networking sites distract individuals from evaluating whether such concepts corrupt our conscience. This suggests that popular culture is not a wholly beneficial concept. For instance, although commercial advertisements promote our awareness on products, they use certain images that promote a distorted view of sexuality. In addition, social media is a platform that can fuel hate messages about certain forms of sexuality. In this sense, critics of media content may be sometimes ignored because individuals are drawn to the entertainment perspectives of popular culture. One of the assumptions that support this campaign argues that analysts should view popular culture superficially. This suggests analyzing popular media in its intended realm. For instance, an advertisement on a beauty product promotes analysis from an aesthetic perspective. I have learnt, however, that popular culture is not as superficial as it seems. This is because media content submerge into our conscience. Repeated commercial images eventually inform how individuals perceive the world. In addition, such images infringe on the rights of individuals who deserve perception in their unique ways. For instance, commercial advertisements may not give a comprehensive view of how women feel. This is because they do

The Role Of Missionaries In Colonial African Education History Essay

The Role Of Missionaries In Colonial African Education History Essay The home page of Compassion Canada is that of a stereotypical Northern charity: showing pictures of suffering children alternating with those of post-intervention, happy children. Included on the website is information about the charitys programs, such as their Leadership Development Program in which participants earn a degree in their chosen field of study, and participate in Christian leadership training, enabling them to become a fully developed agent of change in their nation (Compassion Canada 2011). It is interesting to note that this project is not a new concept. As a member of the Church of England, it interests me to see echoes of Christian educational efforts by organizations such as Compassion Canada in the educational efforts of the missionary branch of the Anglican Church, the Church Missionary Society, or CMS. A member of the CMS, Henry Venn, boasted that the mission schools of Nigeria would produce an educated African elite that could form an intelligent and influentia l class of society and become the founders of a Kingdom which shall render incalculable benefits to Africa (Venn cited in Bassey 1991:37). That there are parallels between contemporary Christian organizations efforts and the missionary efforts of the mid-nineteenth to mid- twentieth centuries is a reason for concern, considering the similar impact of missionaries of all Christian denominations on the education of Africans in the British and Italian colonies in Africa. Although it can be said that Christian missionaries benefitted Africans by bringing in the more advanced Western education to the European colonies in Africa, it is believed that the mission schools in fact had a negative impact on the native peoples. Not only did mission education strengthen colonial rule, but it also weakened traditional societies and implemented poor standards of Western education. The missionary impact on education would have far-reaching consequences, as their creation of a weak basis of education would slow down the political and educational development of many former colonies in Africa. While missionaries could sometimes clash with colonial governments, for the most part missions were important tools for colonial governments. As Sir Henry Johnston, a key figure in the Scramble for Africa says, they [the mission stations] strengthen our hold over the country, they spread the use of the English language, they induct natives into the best kind of civilization, and in fact, each mission station is an essay in colonization (Johnston cited in Sheffield 1973:10). One of the missions most important contributions to the colonial regimes was their role in educating the native Africans. Mission schools provided a steady stream of educated Africans capable of filling the lower levels of the colonial administration and operated vocational and agricultural schools (Ayandele 1966: 295; Foster 1965: 90-91; Sheffield 1973: 10-11). The academic education purposely did not train Africans for the higher level positions of colonial administrations, which were mostly reserved for Europea ns (Ayandele 1966:295; Sheffield 1973:42), a practise which created dependency on the colonizers, as without them the colony did not have qualified administrators. In addition, while missionaries did run many academic primary schools, they provided little secondary education, a practice which prevented natives from becoming too educated (Ayandele 1966:286) and potentially subversive. Even if secondary education was provided, it was often reserved for the sons of local chiefs (Oliver 1952:212; Beck 1966: 120), an elite the colonial government could then call upon to help rule the colony, a common practice in colonial Africa. The latter, non-academic form of education provided by the missions has stimulated much interest among scholars, who are particularly interested in the failure of many of these schools and the hypocritical government support for the schools, seeing as the import of cheap goods from the mother countries caused many vocational school graduates, such as seamstresses, to be unemployed (Ayandele 1966:296; Foster 1965:134). However hypocritical, government support for the schools should not be surprising, considering the benefits the colonial governments stood to gain. Even when governments discouraged domestic industries, graduates of vocational schools contributed to the economy of the colonies -and therefore indirectly the mother countrys as well. Instead of needing to import skilled workers such as carpenters, the mission schools provided colonial governments with workers capable of building and maintaining the colonys infrastructure and basic technology, a contribution that kept the c olonies running smoothly. The agricultural schools the missions ran would have been even more advantageous to the colonial governments considering the discouragement of local industries that might have competed with the motherland. Agricultural school graduates did not compete with European industries or European farmers, as they mainly grew crops that could not be grown in European climates. Furthermore, they were skilled farmers that could grow cash crops to be consumed back in the mother country, such as cocoa from Ghana (Foster 1965: 153). Moreover, it was not in the colonial powers interest for the natives to become too educated, as they might become self-reliant and could conceivably demand independence from the colonial power, so encouraging the less intellectual agricultural schools was in the governments interest. The missions agricultural schools were especially beneficial for colonial governments considering that governments believed that manual labour was a means to prevent discontent and unrest i n the tribes (Hansen 1984:232). Thus by training Africans to fill only the lower levels of the colonial administration and providing skilled workers from the vocational and agricultural schools who contributed to the economy and were less likely to question colonial rule than more educated Africans, mission schools helped to strengthen colonial rule. Another negative impact of mission education was that it weakened traditional societies, which in many ways further served the colonial cause. The weakening of traditional societies was not simply a consequence of the efforts of missionaries but one of their main objectives, stemming from their belief in the civilizing mission. Supporters of the civilizing mission believed that European colonial enterprises were justified as the Europeans were imparting their superior Western culture and ideas to the ignorant heathens of Africa, Asia, the Americas and Australasia. For this reason, missionaries believed they were doing their students a favour by discouraging traditional practices and promoting Western ones. One method of discouraging traditional practices was to give students a fully Western education. As a mission school graduate noted, local history was almost totally ignored. We were expected to accept the European language as the superior one, and this was reinforced throughout my school career (Abu cited in Berman 1974:536). Being ignorant of ones history causes one to lose part of ones identity and pride in that identity, and one is therefore more vulnerable to attacks denouncing ones culture as inferior, especially if at the same time one is being taught the noble history of another culture. Furthermore, mission schools discouraged traditional ways of life outside of the classroom. One Liberian student recalls that we were taught to dress properly, to eat properly, to speak properly. Properly meant by Anglo-Saxon standards. In short, it was a very successful mission in making us little black Anglo-Saxon Protestants. Cultural deprivation is what many of us suffer from []. After a time the idea becomes ingrained -it is heathen and unchristian to be an African culturally (Awori cited in Berman 1974:536). Through academic lessons and lessons on Western etiquette and hygiene, mission students were isolated from their traditional cultures, a traumatic experienc e that would continue to trouble many students for the rest of their lives. It is interesting to note that while in many ways missionaries sought to isolate students from their cultures, missionaries often insisted in teaching in the native languages. Some earlier scholarship on mission education has taken this as a positive impact of the missionaries. For instance the scholar E.A. Ayandele (1966:283), writing in the 1960s, says, By their [the missions] efforts the main languages of Nigeria have been preserved as a lasting legacy to the Ibo, Yoruba, Efik, Nupe and Hausa. However, this practice was in fact probably more due to stereotypes of African ignorance than an interest in being culturally respectful: missionaries may have believed that it would take too long to teach a superior European language to the unintelligent natives when the natives souls were in such desperate need of saving. Indeed, once the souls had been saved and since the students must have been considered clever enough, European languages were almost universally the languages of instruct ion in the later primary years and in secondary schools (Beck 1966: 120; Foster 1965: 159; Miran 2002:127). Teaching in the vernacular had an additional use as it further strengthened colonial rule, of which missionaries were often agents, for as the Kikuyu people of Kenya were aware, [the] inability to communicate in English would be a crucial factor in the perpetuation of their subordinate status in the colony (Berman 1974:531). It is much easier to interact on an equal basis or even challenge the authority of another group when one is able to communicate in that groups language, instead of having to rely on an interpreter or non-verbal gestures, which undermine ones ability to show authority or express ones beliefs. In short, the impact of teaching in the vernacular was more negative than positive, as it reinforced colonial rule and no doubt did very little to preserve native cultural identities, seeing as missionaries promoted European languages as superior and only used the ver nacular because conversion and religious instruction were such high priorities. That missionaries used the vernacular illustrates the fact that missionaries were principally evangelists, and that they considered their other roles, including their role as educators, as less important. Given their priorities, it should thus come as little surprise that missions often provided poor education to the African pupils. There were several reasons for this poor education, some intentional and some not. First, missions saw education foremost as a means of conversion (Ayandele 1966: 286; Bassey 1991: 36; Berman 1974:527; Foster 1965:85; Sheffield 1973:11). The missionaries believed that in order to stabilize the faith of converts and to assist in character development, it was necessary that they should be able to read the scriptures or other books of religious instruction, translated by the missions. This involved learning to read in the vernacular (Hadfield cited in Bone 1969:7). Missionaries were no doubt also aware that Africans came to associate European technological a chievement with Western education (Bassey 1991:45) and therefore offered Western education as a means to attract Africans of this belief and then convert them. However, the motivation behind teaching Africans basic literacy and mathematics might not have been a cause for concern if not for the fact that the religious motivation curtailed education. As Ayandele points out (1966:285), the ideal of many of the missions was to make their converts live literally as the unlearned and ignorant apostles of old. This ideal, combined with the fact that many missionaries discovered that Africans with only basic education were best at spreading the Gospel, meant that missionaries were reluctant to provide higher primary or secondary education (Ayandele 1966:286). Seeing as missions in the British and Italian colonies had monopolies on education for the nineteenth to mid-twentieth centuries, this reluctance meant that there were few secondary schools at all (Ayandele 1966:287; Beck 1966: 120). A s long as the Africans could read the Bible, the missionaries were satisfied that they had had enough academic education. A second reason for the poor education of the mission schools was that in many cases the teachers in mission schools were unqualified as teachers, but were instead preachers by training. For instance, in the Salisbury region of Rhodesia, it was reported in 1924 that no male teachers had educational qualifications (Bone 1969:28). Third, rivalry between the various Christian denominations also contributed to the poor standards of education. Edward Berman notes that contemporary critics of the missionaries felt that missionaries were more interested in increasing enrolments in their respective churches than in pooling their resources for the benefit of African education (Berman 1974:533). Because of rivalry, instead of building one common, multi-denominational school in a village that really only needed the one school, missionaries each built a school for their particular denomination and competed for students (Berman 1974:533). Furthermore, each denomination had differing policies on education, so standards in education fluctuated across each colony, depending on what denomination had schools in each area. For instance, in southern Nigeria, the CMS policy was to teach in the vernacular at the primary level, while the Roman Catholic Missions policy was to teach in English (Bassey 1991:42). In addition to contri buting to fluctuating educational standards across the colony, inter-denominational rivalry caused a disparity in access to education. In regions where a denomination felt threatened by another denomination, the denominations were more likely to establish more schools in an attempt to gain more converts than their rival, while in regions such as northern Nigeria, where colonial policy prevented too much rivalry, schools were scarce (Bassey 1991:45). Thus, because of the motive of proselytization, unqualified teachers, and inter-denominational rivalry, missions frequently provided poor education. Indeed, the quality of the education could be so poor that the colonial governments complained, as in the case of the Nigerian government, which complained that the secondary school graduates provided by the missions were illiterate and ignorant and therefore poorly suited to fill the lower levels of the administration (Ayandele 1966:294-5). However, as Jonathan Miran (2002) argues in his work on the roles of missionaries and the Italian state in Eritrean education, missionaries should not be held solely accountable for the poor standards of education. As much as the governments liked to assign blame to the missions, they were also accountable for the poor education through their educational policies. As one Eritrean student remarks, Our sisters [the Italian Sisters] would have undoubtedly taught better and more, but the Italian government in the colony did not permit Eritreans to get good instruction (T.T. cited in Miran 2002:128). The colonial Eritrean government ensured that nativ e Eritreans received poor education by permitting them to only attend school up to the fourth grade (Miran 2002:127). Governments are also not free from blame even if they had a laissez-faire educational policy, as in Ghana, where until 1944 the registration of schools was not required and no attempt was made to exert detailed control even over the activities of grant-aided [by the government] institutions except for a series of minimal registrations (Foster 1965:114). If a government fails to regulate schools at all, they have no right to complain that the education in their colony is poor. Therefore, whether through their rigid educational polices or lack thereof, colonial governments contributed to the poor education, though there is no denying that missionaries also contributed to the quality of education to a great extent. In conclusion, the educational enterprise of the Christian missionaries in the British and Italian colonies of Africa during the mid-nineteenth to mid-twentieth centuries was primarily negative for the African pupils. Both the academic and vocational forms of education the missions provided served to strengthen the rule of the colonial powers, so that the native inhabitants were second-class citizens in their own land. Furthermore, missionaries, believing in the civilizing mission, attempted to disintegrate traditional society through education by choosing academic subjects, such as the histories of the Western colonial powers, that illustrated the superiority of the Western culture, as well as by teaching about the superiority of the West in non-academic matters such as hygiene. These attempts were traumatic for the students and threatened the survival of unique cultures. Last, missionaries provided a very poor education, causing their students to be ill-equipped for social or mater ial success, as they believed education to simply be a means for proselytization, were unqualified teachers, and allowed inter-denominational rivalries to interfere. As negative as all these impacts of the missionaries undoubtedly were for the African pupils, the long-term consequences are arguably as serious. The reservation of high-level positions in the colonial administrations for Europeans and the corresponding mission education that provided education fit only for lower positions meant that the withdrawal of European rule could cause serious political instability in the newly independent colonies. While colonial administration in colonies such as Kenya attempted to some degree to provide training for Kenyans to fill the high-level positions (Sheffield 1973:86), the attempts in many cases fell short, and when the European administration left, Kenya, for instance, had few sufficiently educated replacements (Sheffield 1973:88). Thus missionaries, by imparting education that promo ted dependence on colonial rule, arguably contributed to the political instability that continues in the present day in many former African colonies, such as Kenya and Eritrea. Moreover, mission education formed a poor foundation for future educational conditions in the former colonies. Given the fluctuating standards between schools and regions and the lack of qualified teachers in the mission schools which had monopolies in well into the mid-twentieth century, it should come as little surprise that the quality of education continues to be a concern in many former colonies. For instance, in Nigeria in 2006, approximately only 51.2% of primary school teachers of either gender were trained as teachers, and the enrolment rate in primary education for both genders in 2000 stood at about 62.7%, compared to 99.5% in Canada (UN Data 2010). Therefore, considering that the impact of mission education continues to have serious repercussions today, one must question whether the First World sh ould continue to interfere in African education. Volunteers and donors to organizations such as Compassion Canada believe that they are being humanitarian when they build schools in Africa, volunteer as teachers or help in other ways to improve the quality of education in African nations, yet missionaries and colonial governments were similarly lauded as performing a great work of humanity (Beck 1966:117) and likewise believed that they were helping their African pupils. However the superficial motivations and ideologies have changed, at the most basic level both contemporary Northern charities and nineteenth century missionaries share the belief that the North must come and save the suffering natives, which in the case of the missionaries, has been proven to have inflicted more harm than provided relief. Thus, despite what the images of suffering African children on websites such as that of Compassion Canada might lead one to believe, it is time for Africans to educate their own, w ithout any interference.

Social Values in Transition: 1789-1815, Alternate Visions :: American America History

Social Values in Transition: 1789-1815, Alternate Visions Saint-Simon wanted to see scientists at the top of the political structure. He proposed the idea of a scientific priesthood of the Religion of Newton. Later he added industrialists and artists to the religion believing that emotions must be satisfied as well as reason. Francois Marie Charles Fourier wanted to liberate human nature. His theory was: What makes men happy? Their passions. What makes them miserable? The inhibition of their passions. Therefore the legislator must create a society in which men and women can indulge their passions to the full yet safely and harmoniously. Even destructive passions could be employed as butchers. Thomas Jefferson wrote the Declaration of Independence. In it he states, " We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty, and the pursuit of Happiness. That to secure these rights, Government is instituted among Men, deriving their just powers from the consent of the government. That whenever any form of Government becomes destructive of these ends, it is the Right of the People to abolish it, and to institute new Government . . . . . " Robert Owen built a model industrial community with decent housing for the worker's, schools, sanitation, and non-profit making stores. In the factories he owned the working conditions were measured against the prevailing standards. They were almost humane. He was trying to improve the worker's lot, while making a nice profit in the meantime. Owen may be regarded as the founder of co-operative socialism. Thomas Malthus argued that any attempt to feed the starving masses only increased the masses and their misery. He believed that mathematical laws presided over human affairs. However when he applied them to the procreative process, the results were glum. In his opinion the gap between the supply of food and the number of people to be fed was bound to increase, for population increased at a geometrical ratio and food at a arithmetical ratio. There was a bright side however; there would be wars, famines, epidemics and so on. But that would not be enough.

Differences in the Myths of the Toad, the Snake, and the Medicine

The Limba people of Africa live in different villages, and each village puts its own spin on the myths that are passed down from generation to generation. One of these myths focuses on the god Kanu making medicine to immortalize the Limba, and the destruction of that medicine by the toad. There are three versions of the myth of the destruction of the medicine, but they vary in several ways. The first myth, â€Å"The Toad Did Not Love Us,† suggests that the toad dropped the medicine Kanu gave him on purpose.Although most Biblical tales paint the snake as a dangerous creature, in this myth the snake loved the people. This myth implies that Kanu finds it strange that the people kill the snake, but not the toad, considering that the snake loved them. This myth is also different because it mentions the â€Å"white people,† so the reader can be fairly sure that this myth was either thought up after European colonization, or it was modified to add them. The second myth,  "The Toad and the Snake,† tells that Kanu wanted to save both animals and people.Again, the toad insisted on carrying the human portion, and again he spilled it, but not out of ill will. The snake carried his portion, and arrived with it safely. While this myth is still about why the people die, it also points out that snakes live forever because of their medicine. Perhaps this idea came from seeing molted snake skins. The skin might come off, but the snake lived forever. The last myth, â€Å"The Toad and Death,† is a short version of the same myth, but it only concentrates on how the snake and toad feel about each other.They are enemies because they perpetually argue about who should have carried the medicine. This is not because one loved the people more than the other. It is simply a rivalry that goes on for eternity. This myth serves more as an explanation of why snakes and toads do not get along rather than why people die. These three short myths show how stories c hange as they are passed around and told by different people with different influences. It is intriguing to see how one tribe could have such varied views on the same tale.

The Sustainable Urban Development Of Glasgow Environmental Sciences Essay

The Bruntland Commission of the United Nations on March 20 1987 defined Sustainable Development as Development that meets the demands of the present without compromising the ability of future coevalss to run into their ain demands. Sustainable Development embraces economic prosperity, societal equity and environmental unity. TheA conceptA ofA sustainableA urbanA developmentA representsA aA majorA challengeA forA authoritiess throughoutA theA contemporaryA world.A DespiteA theA rhetoricA ofA sustainableA developmentA overA the pastA twoA decennaries, A theA gapA betweenA publicA declarationsA ofA principleA andA implementationA of concreteA measuresA remainsA significantA inA mostA cities.A TheA majorityA ofA theA worldA populationA livesA inA urbanA countries, A andA itA isA estimatedA that, A if currentA trendsA continue, A 65 % A ofA theA populationA willA beA urbanA dwellersA byA theA yearA 2025. UrbanisationA andA urbanA growthA onA thisA unprecedentedA scaleA poseA fundamentalA questionsA as toA whetherA thisA magnitudeA ofA urbanA developmentA canA beA sustained.A Consequently, A theA chase ofA sustainableA urbanA developmentA hasA emergedA asA aA majorA challengeA forA authoritiess throughoutA theA contemporaryA universe. TheA idealA worldA envisagedA atA theA RioA EarthA SummitA inA 1992A wasA oneA inA whichA theA aims ofA sustainableA developmentA wouldA beA fulfilledA atA allA levelsA ofA spatialA organisation. AgendaA 21A ofA theA SummitA focusedA particularA attentionA onA theA challengeA ofA sustainable developmentA atA theA urbanA scale.A InA 1994A theA GlobalA ForumA onA CitiesA andA Sustainable DevelopmentA consideredA 50A cities'A reportsA onA progress A beingA madeA towardsA sustainable developmentA ( MitlinA andA Satterthwaite, A 1994 ) , A andA inA 1996A theA UNA CityA SummitA ( HabitatA II ) monitoredA theA progressA ofA citiesA acrossA theA globeA onA achievingA sustainabilityA ( UNA CentreA for HumanA Settlements, A 1996 ) . ThisA study examinesA the conceptA ofA sustainableA urbanA development of Glasgow, the issues and the manner frontward in developing a more sustainable Glasgow City and eventually, a figure of decisions are presented on the chances for sustainable urban development in Glasgow.Brief HISTORY OF GLASGOWGlasgow is located in the South of Scotland, the largest metropolis in Scotland with a population of 598,830. There have been many alterations in industry and metropolis planning throughout its history. Glasgow was founded in the nineteenth century. It was a good colony site because it was located near the River Clyde which was indispensable for trade and fishing. Nearby coalfields made the metropolis successful. One fifth of all the ships in the universe were built in Glasgow and it was said that Glasgow â€Å" provided the universe with ships † . hypertext transfer protocol: //www.scottish-places.info/maps/m219.jpg ( Image demoing map of Glasgow )THE SUSTAINABILITY OF GLASGOWThe aspiration of making sustainable communities has been an of import portion of the Glasgow Government ‘s docket over the past decennaries. There are many geological factors that led to Glasgow ‘s importance. One factor was that Glasgow was to a great extent resourced with Fe and coal and these are the two chief ingredients when bring forthing steel. This steel is so used for many things such as railroads ( e.g. The Clyde Tunnel, 1963 ) , span edifice ( e.g. Kingston Bridge, 1970 ) and most significantly shipbuilding. Another factor that led to the importance of Glasgow is that it is situated on the River Clyde ; a really deep and broad river. These two combined together, led to a big ship edifice industry bring forthing in Glasgow and many concerns get downing up in this sort of work. However Glasgow shortly began to meet assorted jobs. The job in Glasgow at this clip was the life conditions. The worst portion of lodging in Glasgow was the Gorbals. They were moistnesss, smelly, infested, and mostly overcrowded and these hapless conditions led on to assorted other jobs such as: drugs, intoxicant, harlotry, hooliganism, racism, vagrancy, and hooliganism. There was besides a batch of unwellness and disease in these slums during this clip, chiefly due to the overcrowding, because things spread so rapidly from individual to individual. Another type of lodging in Glasgow was a tenement ; these were the fly-by-night side of Glasgow ‘s prosperity and were chiefly accommodated by people that moved into town from the state to work in the ship building industry. These were sometimes in such a hapless province they fall down while people were populating inside them ensuing in a high figure of tragic deceases. The metropolis was said to be in a province of interior metro polis decay. Glasgow City Council ‘s committedness to sustainable development was i ¬?rst highlighted in the model papers ‘Developing the Sustainable City ‘ and was Glasgow ‘s initial part to the international Local Agenda 21 Programme. The importance of sustainability was emphasized by the Local Government in Scotland Act 2003 which sets out a responsibility on local governments to â€Å" dispatch its responsibilities under this subdivision in a manner which contributes to the accomplishment of sustainable development † . The Scottish Executive later launched ‘Choosing our Future ‘ in December 2005 as portion of the authorities ‘s committedness to the UK shared model for sustainable development. This scheme provides the model for a figure of the Executive ‘s new and emerging schemes on clime alteration, conveyance, renewable energy, energy efi ¬?ciency, green occupations and biodiversity.WasteGlasgow disposes its waste chiefly at the Cathkin landfill site in South Lanarkshire. In order to promote waste recycling, the metropolis council has distributed about the undermentioned bin Numberss to families as at November 2009. Blue bins ( individual belongingss ) – 110, 740 Blue bins ( flats/tenements ) – 140, 000 Brown bins for organic garden waste – 102, 800 400+ public aggregation points 25,000 violet bins distributed to individual families for a kerbside glass aggregation service ( Feb 2010 )CITY PlanThe metropolis program presents a metropolis broad vision for the physical development of Glasgow. This contains the proposals and policies that will act upon the planning determinations taken of the metropolis. The metropolis ‘s development scheme plays a cardinal function in stabilising Glasgow ‘s population and in developing sustainable metropolis vicinities, where the scope of services, installations and chances required by occupants on a regular footing can be assessed by bike, pes or public conveyance. As Glasgow ‘s old lodging stock is being replaced and bad development changes the face of our vicinities, it is of import that wider environmental and societal considerations are to the full appreciated. Good lodging entirely is non sufficient to do the metropolis an attractive topographic point to populate in. The metropolis program 2 has strategic purposes which are people, occupations, biodiversity, waste direction, instruction, energy, substructure, heritage and the built environment, retail, etc. Glasgow suffers one of the worst congestion jobs in Scotland, for decennaries traffic coming in and out of the metropolis has been a major issue for metropolis and conveyance contrivers. A A The Glasgow rhythm path web presently includes over 200km of paths and is invariably being worked on to better and widen the available paths, doing Glasgow an ideal metropolis to turn over out the ‘city rhythm ‘ undertaking. Currently rhythm trips into and out the metropolis Centre is in surplus of 5,000 per twenty-four hours and has seen an addition in cycling within the metropolis of 50 % in the last 3 years.A Cycling is alone in its ability to supply a physical activity with wellness benefits to environmental benefits and this undertakings aims to reflect these demands, challenges and chances that the potency of cycling presents.A The SGP purposes to potentially get down a similar undertaking to London and Dublin ‘s enormously successful motorcycle hire strategy. The construct called ‘City Cycle ‘ is one of the first undertakings of its type in Scotland. The undertaking aims to supply assorted bike rental docks across the metropolis at strategic locations.ISSUES AND THE WAY FORWARDAlthough many sustainability issues are planetary, we relate straight to what is go oning where we live. There are several challenges which threaten advancement towards sustainable development ends. Sustainability issues have become really common in many Fieldss of economic and socio-political life that it is frequently forgotten that it needs new attacks and alterations in regulations steering human abilities, administration constructions and ways of thought. Some of the issues and a suggestion of how to get the better of them are: Biodiversity – Polluting the air with dust, particulate affair, gases from industrial procedures and motor exhaust fumes damage human wellness, the natural environment and quality of life. So we should larn to be more witting about the environment in other non to destruct life ‘s resources. Community Development – Organizations should work together with authoritiess and the communities in which they operate, along with other organisations to better the educational, cultural, economic, societal and environmental wellbeing of the community. Conformity – Full moon demands of statute law should be met, criterions or any other signifier of understanding regulating sustainability issues such as the usage of land, air and other resources, employment jurisprudence, administration and finance. Diversity and Opportunity – The authorities should guarantee equal chances for all in an organisation without unjust limitations or barriers. This is so that it minimizes workplace torment, improves understanding between people, and helps an organisation ‘fit ‘ into its milieus, fiting its work force and provider mix to that of the venue. Regeneration and reconstructing communities – Social marginalisation and poorness of people in disadvantaged countries should be addressed to construct communities as to make occupations, tackle offense, better wellness, provide a better and more low-cost lodging, educate people better, and better local milieus. Sustainable Construction – Sustainable building is the application of sustainable development to the building industry. This should affect regeneration and besides be aftering communities should be after to cut down auto usage, utilizing energy more expeditiously, minimising mineral extraction and protection of the countryside.DecisionImplementing sustainable development requires acknowledging the connexion among a host of actions, results and responses. Guaranting that people to the full appreciate the impact they have on the environment in their twenty-four hours to twenty-four hours lives will be the key to a sustainable hereafter.