Columbia

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Columbia

It was uncharacteristic of me to wake so early the morning of February 1st, 00. I had to question my motives for such an early rise, considering I still had hours of precious sleep until work. It was hard for me to make out, still being 4s asleep, but my parents were glued to the tiny 16 TV in our living room. I voiced a muffled "Gd morng", as I collapsed in the recliner near our gas fire place. At last my eyes focused on the tragedy unfolding before me. "Sweet, are those asteroids?", I asked, still delirious " I dono, I think its the shuttle", my mom responded. "Say what?", I questioned, sparking my curiosity. My eyes became transfixed on the glowing balls of fire shooting across the sky. I absorbed the full reality of the situation as I read the caption scrolling across the bottom of the television, "Debris entering atmosphere is believed to be the remains of the shuttle Columbia."

The shuttle Columbia launched the morning of January 16th, 00. This was a rare mission, it was entirely devoted to doing science in the free-fall environment of Columbias 17,500 mph orbit around the Earth. It was the Space Shuttle Columbias 8th, and NASAs 11th Shuttle mission. The crew worked in two shifts to complete over 80 scientific experiments during their nearly 16-day mission. Their work included cancer cell research, fire-extinguishing experiments and medicine development. The mission was considered a success. But shortly before landing on Feb 1st , the Columbia disintegrated during its fiery re-entry through the Earths atmosphere, killing all 7 astronauts aboard.

Columbia was the oldest orbiter in NASAs shuttle fleet. It was the first shuttle to fly in 181, carrying two men into orbit for just two days. Although twenty-two years old, Columbia was actually the most advanced of the four shuttle fleet. It underwent several upgrades over the years, including an electronics overhaul in 1. At 0 tons, Columbia was the heaviest and largest shuttle. Custom writing service can write essays on Columbia

The current inquiry facing NASA scientists, now that the initial shock of this tragedy has passed, is how and why this tragedy occurred. The cause of the accident must first be identified. Around 81 seconds into the launch, a loose piece of foam insulation whacked the underside of Columbias left wing. This foam is used to insulate the -00 degree liquid inside the external tank from the outside air. Video from the launch shows a plume of powder from the impact that is either from the foam disinigrating or bit of fragile thermal tiles that line the belly of the orbiter. Without the tiles, the orbiter is at risk from overheating during its 000 degree re-entry. The missing tiles would seem to be the cause of the accident. However, an independent board investigating the cause, ruled that the heat transfer from a damaged or missing tile would not be sufficient enough to cause the unusual increase in temperature inside the shuttle, minutes before its disintegration. the Columbia Accident Investigation Board Preliminary analysis indicated that the temperature readings seen in the shuttles left wheel well during entry would require the presence of plasma or super heated gas surrounding the shuttle during re-entry. Perhaps the jostled tiles were just the trigger for a larger, life threatening problem.

A NASA spokesman gave the following statement to the CNN reporters, Additional analysis is underway, looking at various scenarios in which a breach of some type, allowing plasma into the wheel well area or elsewhere in the wing, could occur... it was unclear where a hole might have opened in the shuttles skin, noting that the leading edge or elsewhere on the left wing, the fuselage or the left landing gear door were prime candidates." Clearly, the investigation is still in its infancy and many unanswered questions still remain. It is clear that whatever the ultimate problem that ended the lives of 7 astronauts, it was one that could not have been repaired while in space, even if the problem was identified. The shuttle did not have the necessary fuel to enter the higher orbit of the International Space Station, which was 100 miles out. The next and most important step is to take serious action to prevent such tragedies in the future. As for the status of the space program, The surviving orbiters (Atlantis, Discovery and Endeavor) are grounded until the investigation into the loss of Columbia is completed. It is unlikely that Columbia will be replaced, due to the $ billion price tag. And the march mission to the International Space Station is on hold. Even more damaging than the loss of precious equipment is the unforgettable void resulting from the death of 7 members of the human family. Quoting from President Bushs consoling words, "Their mission was almost complete and we lost them so close to home. The men and women of the Columbia had journeyed more than 6 million miles and were minutes away from arrival and reunion. The loss was sudden and terrible, and for their families the grief is heavy. Our nation shares in your sorrow and in your pride. We remember not only one moment of tragedy, but seven lives of great purpose and achievement. I offer the respect and gratitude of the people of the United States. May God bless you all."

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Things fall apart by achebe

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In Things Fall Apart, power, strength, aggression, and force define manhood. The warriors, the workers, and the wrestlers are the most respected men in the village. The Ibo rituals and communal activities are manifestations of their definition of manhood. Wrestling tournaments in which the victor earns a title, wins a bride, or receives much respect draw the whole village, Ewefiki, Okonkwos second wife, fell in love with Okonkwo for his wrestling skills. The Ibo war dance, an aggressive combination of foot work and rolling shoulders, stimulates feelings of force, power, and passion in the tribesman. This feeling is so ingrained in Ibo culture, that when invoked, it unites the present, future, and past into a single dance.

The Ibo War Dance is the manifestation of manhood. No Ibo man can resist the rhythm. The drumbeat actually communicates with the tribesmen; it urges them to a feverish state. In Things Fall Apart, Okonkwo demonstrated the urge when he danced to the rhythm. "It filled him with fire as it had always done from his youth. He trembled with the desire to conquer and subdue. It was like the desire for woman." (4). The war dance is so powerful because, with the urgent pounds of the drums, it invokes courage, aggression, and force- three characteristics that define the Ibo sense of manhood and respect. Although it is titled the "war dance" this ritual begins as a commemoration of an individuals achievement. The dance leader, donning a headdress of animal and human heads that represent his strength and power, initiates the dance. Clothing and body decorations are the primary indicators of a mans success in the Ibo culture. Warriors then join in as the tempo of the drum quickens. The dancers, their shoulders rolling and their feet side stepping to an accelerating tempo, achieve a state of undulation called Ofufu. This is the peak of the dance when the crowd, as Achebe describes it, "Rose to a frenzy, the people surged forward." (47). The war dance transcends human boundaries and links tribesmen to their ancestors so that all dance together, or as Achebe describes "[the rhythm] was no longer a mere disembodied sound but the very heartbeat of the people." (50).

So many aspects of the Ibo way of life are linked to destruction and violent behavior. Physical displays of superiority (such as dancing and wrestling) are used to settle disputes, show dominance, attract women, and achieve respect in their culture. These demonstrations are greatly appreciated by the Ibo community, giving titled men, "great happiness" to watch (65). However, these shows of masculinity are not always for sport. Okonkwo, for example, killed a boy who was very close to his family in order to demonstrate his manliness to his peers. Afterwards, he thought, "How can a man who has killed five men in battle fall to pieces because he has added a boy to their number? Okonkwo, you have become a woman indeed." (65). This awry perspective of gender is, for better or worse, an intrinsic part of every person in the Ibo community.

Cheap University Papers on things fall apart by achebe

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Distant Intercessory Prayer

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Distant Intercessory Prayer 1

Running head INTERCESSORY PRAYER AND TASK PERFORMANCE

Distant Intercessory Prayer and Task Performance

Lynn M. Munson and Douglas Degelman Do my essay on Distant Intercessory Prayer CHEAP !

Vanguard University of Southern California

Distant Intercessory Prayer

Abstract

In an extension of research demonstrating causal effects of intercessory prayer for physical

healing in a medical setting, the present study experimentally examined the effects of

intercessory prayer for improved task performance in an employment setting. Trained

customer service representatives either did, or did not, receive (over a 14-day period) daily

intercessory prayer for the specific needs and challenges of their workplace. Speed of call

handling was evaluated for each customer service representative. The specific dependent

measures were number of calls per hour and number of seconds per call. No statistically

significant differences between prayer and non-prayer groups were found for either calls per

hour or seconds per call. Recommendations for research in this new area of study center on

methodological issues, including the selection of relevant dependent measures.

Distant Intercessory Prayer

Distant Intercessory Prayer and Task Performance

Reviews of research on religion and health have concluded that at least some types of

religious behaviors are related to higher levels of physical and mental health (Gartner, Larson, &

Allen, 11; Koenig, 10; Levin & Vanderpool, 11; Maton & Pargament, 187; Paloma &

Pendleton, 11; Payne, Bergin, Bielema, & Jenkins, 11). One of the "religious behaviors" that

has been shown to be related to health and well-being is prayer (Finney & Maloney, 185;

McCullough, 15; Paloma & Pendleton, 11).

The empirical studies examined in these reviews have almost all revealed a significant

relationship between an individuals religious belief system and measures of well-being (Aldridge,

11; Friedman & Benson, 17; Larson et al., 1; Matthews, 17). A more difficult question

to answer is whether the relationship between religion and health, or more specifically between

prayer and health, is causal. Most studies examining prayer and health are correlational, leaving

unanswered the question of whether prayer is causing the observed changes in health. To

illustrate, if individuals who pray for physical healing (or know that others are praying for them)

have more positive outcome measures, many would argue that the positive outcome is not the

direct effect of the prayer, but instead may be the result of positive cognitive expectations.

One study that has experimentally examined the causal effect of prayer on health measures

was conducted by Randolph Byrd (188). Byrd conducted what has proved to be a landmark

study experimentally examining the causal effect of intercessory prayer (prayer offered on behalf

of another) on recovery from cardiological illness. In this double-blind study, patients in a

coronary care unit either received or did not receive daily prayer (while hospitalized) from

Christian prayer intercessors. Patients receiving prayer had "less congestive heart failure, required

less diuretic and antibiotic therapy, had fewer episodes of pneumonia, had fewer cardiac arrests,

and were less frequently intubated and ventilated" (Byrd, 188, p. 8).

In another randomized, double-blind study on the effect of healing therapy utilizing

intercessory prayer on insulin dosage in type I diabetes mellitus patients, Wirth and Mitchell

(14) found that although there was a reduction in insulin dosage over a period of two weeks in

Distant Intercessory Prayer 4

the treatment condition compared to the control condition, the difference was not statistically

significant.

Although Byrds (188) study provides some evidence of a causal effect of prayer on

medical outcomes, there have been no comparable studies examining the potential causal effects

of prayer outside a medical setting. One important setting in which to study prayer is the

workplace, where prayer may address issues such as potential interpersonal conflict and the

pressures inherent in most workplaces (such as deadlines and performance evaluations). The

workplace clearly represents an untapped area for research into the possible causal effects of

intercessory prayer.

The specific purpose of the present study was to utilize the double-blind methodology of

Byrds (188) study on health outcomes to evaluate the "distance" effects (Dossey, 17; Schlitz,

17) of intercessory prayer (prayer without the individuals presence or awareness) on

occupational task performance. In a health care customer service call center, will individuals

receiving prayer evidence different levels of task performance (number of calls answered per hour

and number of seconds per call) compared to individuals who are not receiving prayer?

Method

Participants

Research participants were 10 trained customer service call center representatives ( men

and 4 women) all residing in southern California.

1

The mean age for the men was 4.0 years (SD

= 8.8), and the mean age for the women was 7. years (SD = 8.). Ethnicity of participants was

not evaluated. All study participants had at least six months and no more than two years

experience in this customer service call center environment. Primary responsibilities of the

customer service representatives were to respond to member questions concerning health care

coverage and to attempt to resolve member complaints. Participants worked in a controlled

environment at individual pod-like workstations, which were grouped in clusters of five. Each

used identical computer and phone answering equipment. Calls were distributed equally as

representatives were available.

Distant Intercessory Prayer 5

Two women (ages 6 and 55) served as prayer intercessors for the study. The intercessors

were self-identified Christians who were active participants in prayer ministries in a local United

Methodist church.

Apparatus

Data on answer speed and call handling time was attained utilizing the Northern Telecom

Meridian Max call reporting system. A daily prayer log sheet was used as a self report by prayer

intercessors.

Procedure

Participants were randomly assigned by gender- and age-matched pairs to prayer and nonprayer

groups. Participants had no knowledge that a study on intercessory prayer was being

conducted, but they were aware of ongoing monitoring of their phone interactions with

customers. Permission to use these data for the current study was obtained. Customer service

representatives in the prayer group were assigned to two prayer intercessors who had no prior

knowledge of the participants. Intercessors were provided with general information related to

potential work environment challenges and specific information (age, gender, and identification

number) about those for whom they were to pray. They were directed to offer daily specific

prayers for efficiency, alertness, and wisdom with members issues. Most prayers were -5

minutes in length. Intercessors recorded daily prayer "events" for each individual.

The study period spanned a 7-day pretest period (11//6 to 11//6) and a 14-day

experimental period (11/10/6 to 11//6). Daily measurements of number of calls answered per

hour and call handling time (number of seconds per call) were obtained.

Results

For each participant, the mean number of calls per hour and the mean number of seconds

per call for both the seven-day pretest period and the fourteen-day experimental period were

obtained. Table 1 presents, for both prayer and non-prayer groups, the means and standard

deviations of both measures (calls per hour and seconds per call) for both pretest period and

experimental period.

Distant Intercessory Prayer 6

Preliminary analyses of pretest calls per hour and seconds per call revealed no significant

differences between prayer and non-prayer groups for either calls per hour, F (1, 6) = 0.4, p =

.5, or seconds per call, F (1, 6) = 0., p = .4.

Multivariate tests of significance of calls per hour and seconds per call (and follow-up

univariate tests of significance of each) revealed no significant differences between prayer and

non-prayer groups in the change in either the mean number of calls per hour or the mean number

of seconds per call from pretest period to experimental period (all ps .10).

Discussion

The major finding of this study is that prayer for a two-week time period did not elicit a

statistically significant change in task performance as measured by time per call or number of calls

handled per hour among customer service representatives. While other studies found a correlation

between prayer and physical or mental wellness, this study, which appears to be the first study

dealing with the potential causal effects of prayer on occupational task performance, found no

effect of prayer on the two measures of occupational task performance (calls per hour and

seconds per call).

In considering the results of this exploratory study, several issues are clear. First, it must be

recognized that there are many, many measures potentially affected by intercessory prayer beyond

the physical characteristics of the phone conversations between the customer service

representatives and the customers. A comprehensive list of these measures is not possible, but

included would have to be supervisor evaluations, peer evaluations, customer evaluations,

measures of personal peace, confidence, patience, kindness, insight into customer issues, and

resolution of customer issues. As the study of intercessory prayer moves into a new area

(occupational task performance), it is extremely important for researchers to have an ongoing

record of the dependent measures which were, and were not, impacted by intercessory prayer.

The dependent measures employed in this study (calls per hour and seconds per call) were

selected primarily because they were measures that were already being collected by the employer.

These measures may have been relatively insensitive to the effects of prayer due to certain

Distant Intercessory Prayer 7

conditions of employment customer service representatives received "incentives" (both monetary

and status) for efficient handling of calls. Thus, customer service representatives may have been

performing at or near optimal levels, resulting in a ceiling effect.

Second, there is an acknowledged need to report findings of statistical nonsignificance,

especially as research moves into a new area. Schlitz (17) and Larson et al. (1) both noted

the deleterious effects of selective reporting of only statistically significant effects. When a study

employs careful controls (such as the present study which controlled the potential biasing effects

of participant knowledge of being recipients of prayer), findings of statistical nonsignificance are

of greater value than studies in which several rival hypotheses can be identified.

Third, if the effect size that is being examined is reliable yet relatively small, there may be

several factors that determine whether a statistically significant effect is observed in a specific

situation. Schlitz (17) observed that the need of participants seems to increase effect size. To

the extent that this is so, we would expect employees of whom there are high expectations, or

who are experiencing prolonged stressful situations, or who operate in a highly competitive

setting might be more likely to be affected by intercessory prayer. Although some of these

conditions presumably applied in the present study, the selection of dependent measures may have

obscured their impact. Future research in this area should carefully consider the level of

participant need.

Few fields of research are as open and inviting as the study of the effects of intercessory

prayer in the workplace! In addition to the many potentially important dependent measures

already mentioned, future research needs to address additional variables such as the nature and

length of the intercessory prayer, the length of time the intercessory prayer period lasts, the

personal characteristics of both the participants and the intercessors (including age, gender, and

ethnicity), and the occupational characteristics of those receiving prayer (including type of

position, length of employment, and ongoing levels of stress). As future research begins to map

out the complex ways in which intercessory prayer impacts those in the workplace, additional

issues such as the endurance of the effects of prayer over time will certainly arise.

Distant Intercessory Prayer 8

References

Aldridge, D. (11). Spirituality, healing and medicine. British Journal of General Practice, 41,

45-47.

Byrd, R. C. (188). Positive therapeutic effects of intercessory prayer in a coronary care unit

population. Southern Medical Journal, 81, 86-8.

Dossey, L. (17, March). Prayer as distant intentionality An idea whose time has come. Paper

presented at the meeting of Spirituality and Healing in Medicine-II, Los Angeles, CA.

Finney, J. R., & Malony, H. N. (185). Empirical studies of Christian prayer A review of the

literature. Journal of Psychology and Theology, 1, 104-115.

Friedman, R., & Benson, H. (17). Spirituality and medicine. Mind/Body Medicine, , 1-.

Gartner, J., Larson, D. B., & Allen, G. D. (11). Religious commitment and mental health A

review of the empirical literature. Journal of Psychology and Theology, 1, 6-5.

Koenig, H. G. (10). Research on religion and mental health in later life A review and

commentary. Journal of Geriatric Psychiatry, , -5.

Larson, D. B., Sherrill, K. A., Lyons, J. S., Craigie, F. C., Thielman, S. B., Greenwold, M. A., et

al. (1). Associations between dimensions of religious commitment and mental health

reported in the American Journal of Psychiatry and Archives of General Psychiatry 178-

18. American Journal of Psychiatry, 14, 557-55.

Levin, J. S., & Vanderpool, H. Y. (11). Religious factors in physical health and the prevention

of illness. Prevention in Human Services, (), 41-64.

Maton, K. I., & Pargament, K. I. (187). The roles of religion in prevention and promotion.

Prevention in Human Services, 5, 161-05.

Matthews, D. A. (17). Religion and spirituality in primary care. Mind/Body Medicine, , -1.

McCullough, M. E. (15) Prayer and health Conceptual issues, research review, and research

agenda. Journal of Psychology and Theology, , 15-.

Paloma, M. M., & Pendleton, B. F. (11). The effects of prayer and prayer experiences on

measures of general well-being. Journal of Psychology and Theology, 1, 71-8.

Distant Intercessory Prayer

Payne, I. R., Bergin, A. E., Bielema, K. A., & Jenkins, P. H. (11). Review of religion and

mental health Prevention and the enhancement of psychosocial functioning. Prevention in

Human Services, (), 11-40.

Schlitz, M. J. (17, March). Healing effects of intercessory prayer and distance intentionality.

Paper presented at the meeting of Spirituality and Healing in Medicine-II, Los Angeles, CA.

Wirth, D. P., & Mitchell, B. J. (14). Complementary healing therapy for patients with Type I

diabetes mellitus. Journal of Scientific Exploration, 8, 67-77.

Distant Intercessory Prayer 10

Table 1

Means and Standard Deviations of Mean Calls Per Hour and Mean Seconds Per Call for

Prayer and Non-Prayer Groups by Period

Period

Measure Pretest Experimental

Prayer

Calls Per Hour

M 7.88 7.6

SD 1.86 .0

Seconds Per Call

M 50.05 55.01

SD 71.7 6.86

Non-Prayer

Calls Per Hour

M 8. 7.8

SD .16 .10

Seconds Per Call

M 0. 5.6

SD 8. 81.5

Distant Intercessory Prayer 11

Author Note

Requests for reprints should be sent to Lynn M. Munson, 108 Trident Lane, Huntington

Beach, CA 646.

Distant Intercessory Prayer 1

Footnote

1The study began with 115 participants; data from 1 were dropped due to insufficient data

resulting from illnesses and unexpected days off.

Please note that this sample paper on Distant Intercessory Prayer is for your review only. In order to eliminate any of the plagiarism issues, it is highly recommended that you do not use it for you own writing purposes. In case you experience difficulties with writing a well structured and accurately composed paper on Distant Intercessory Prayer, we are here to assist you. Your cheap custom college paper on Distant Intercessory Prayer will be written from scratch, so you do not have to worry about its originality.

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