PARAGRAPH 175

I drop in for 20 minutes or so at Leicester Lesbian, Gay, Bisexual and Transgender Centre on Wellington Street, where they’re holding their public observation of Holocaust Memorial Day. They’re remembering in particular the tens of thousands of LGBT people who suffered and died as a result of the years of brutality and hatred during the Fascist regimes in Europe.

The centrepiece of their programme this evening is the showing of Paragraph 175 (2000) a feature-length documentary directed by Rob Esptein and Jeffrey Friedman, narrated by Rupert Everett. The film chronicles the lives of several men who were arrested by the Nazis for homosexuality under Paragraph 175, the sodomy provision of the German penal code, dating back to 1871. Between 1933 and 1945, 100,000 men were arrested under Paragraph 175. Some were imprisoned, others were sent to concentration camps. Only about 4,000 survived. In 2000, fewer than ten of these men were known to be living. Five come forward in the documentary to tell their stories for the first time, considered to be among the last untold stories of the Third Reich. “Paragraph 175” tells of a gap in the historical record and reveals the lasting consequences, as told through personal stories of gay men and women who lived through it.

“Paragraph 175” fills a crucial gap in the historical record, and reveals the lasting consequences of this hidden chapter of twentieth century history. Since the theme of Holocaust Memorial Day (chosen this year, as it is every year, by the Holocaust Educational Trust) is “Untold Stories”, the Nazi persecution of LGBT people fits right in the mainstream of this year’s commemoration. Indeed this persecuted group is mentioned specifically by Prof Aubrey Newman during his speech at the HMD event in New Walk Museum starting later this evening.

A much better understanding of faith is needed

Here's the "First Person" column from today's Leicester Mercury, by Dr Clive Marsh, Director of Learning and Teaching at the Institute of Lifelong Learning, University of Leicester. The Council of Faiths has lent some assistance to Dr Marsh over the past several months in his efforts to get one or more courses that include some aspect of the study of religion off the ground (see blog entries passim).

A much better understanding of faith is needed

Dr Clive Marsh explains why the search for religious literacy is so important in our society

Behind the headlines created by Baroness Warsi's talk at the University of Leicester recently was a basic concern which many, religious or not, might agree with: the need for a better understanding of religion in society.

It is widely accepted by people across the political spectrum, and with widely differing views about religion, that you don't really understand British culture without grasping religion's place within it.

Even if you think religion's a bad influence, and the Church should be kept well apart from the state, it is vital to know something about Britain's Christian past, and about the many different religions which feature in British society.

But how do we develop our knowledge of faith traditions? Where do we discuss openly and honestly the role that religions play in society? In Leicester, we have ample opportunity for informal interaction with people of many faiths and none. We just need to talk to neighbours, or with those with whom we work or spend our leisure time. This is the benefit of living in a "multi-cultural" society, though it's rightly been said that "multi-cultural" often means in practice that we live alongside those of different cultures and faiths. "Inter-culturalism" should be what we aim for, where there is genuine interaction between people.

We might, though, want something more formal. We have in Leicester two faith-based training institutions (the Markfield Institute of Higher Education and the St Philip's Centre) both of which offer courses open to the public to assist in the development of the understanding of religion. The work of Leicester Council of Faiths is also well-known.

But where might the "faith-suspicious" meet the "faith-based" in a constructive, respectful way? Two days before Baroness Warsi's speech I attended "Skeptics in the Pub" which meets monthly at Square Bar in the centre of Leicester. I didn't find the discussion quite as rational and evidence-based as the group might like to think. But I'd love to see the people there meeting up with the many religious people I know to have a serious conversation. It would help the literacy of all.

A university is not a "neutral" space, despite its own quest for scientific methods which are as objective as possible. But it is a place where this longed-for conversation might happen. It is not to be claimed by any single religious group. The Institute of Lifelong Learning's part-time Certificate in the Study of Religion could entice people to study at university level for the first time. And by studying religion, those of any faith or none could understand themselves and their society better, and gain useful critical skills at the same time.

Find out more about the Institute of Lifelong Learning at the University of Leicester: http://www2.le.ac.uk/departments/lifelong-learning

You can read this article on the Mercury website, along with reader comments: http://www.thisisleicestershire.co.uk/news/better-understanding-faith-needed/article-3149522-detail/article.html

SACRE AT SOAR VALLEY COLLEGE, JANUARY 2011

At Soar Valley College this afternoon, for a meeting of SACRE (Standing Advisory Council on Religious Education), starting 1630. Thanks to Kelly for getting me here on time from Nottingham, where our REDP Equality Update Event finished at 1500.

One of the main purposes of Leicester SACRE is to receive requests for "Determinations" from city schools. If the head teacher of a school feels that the provision of collective worship within the broadest interpretation of the law is not suitable for that particular school, then the head teacher should consider whether it might be appropriate to ask the SACRE to grant a "determination" in accordance with the law. A determination is the decision of the SACRE as to whether it is appropriate to lift the requirement for wholly or mainly broadly Christian collective worship to be provided for the school, or any class or description of pupils at the school, having regard to any circumstances relating to the family background of the pupils for which the determination is requested. The SACRE must review the determination if the school so requests and, in any event, within five years of the date when the determination was made or last reviewed. Members of SACRE discuss such requests in fixed blocks, reflecting their own interests and associations before voting on whether or not to grant the determination. Leicester Council of Faiths doesn't have voting rights at SACRE. We're involved as an invited observer; we have the right to speak and query, and can get involved in all sorts of activities and projects (e.g. Leicester SACRE's two-year development plan, which we discuss today), but we don't vote on determinations or any other processes.

Our booklet series, "Engaging with Leicester's Faith Communities" is on the agenda, but far enough down to prevent us from reaching it till five minutes after the meeting is scheduled to finish. Rather than rush it, it's decided that we should hold this over till the next meeting in March.

Equality Update Event: Nottingham

At Nottingham Voluntary Centre, Milton Street, this afternoon for the second in a series of Equality Update Events presented by the Regional Equality and Diversity Partnership (REDP). We have a good turnout, with eight VCS organisations represented, even if the basement room is a bit cramped. Kelly Jussab, REDP's Project Officer and I are presenting jointly and we give over the last so minutes of the two-hour session to Michelle Breslin, who speaks about the 2011 Census (which is now only two months away).

Find out more about REDP:
http://www.redp.org.uk/

Find out more about the 2011 Census:
http://2011.census.gov.uk/

Amplified Leicester: aftermath

Sounds dramatic, doesn't it? Just a bit of shameless attention grabbing (to go with my usual shameless self promotion).  Would make a good title for the sequel of a hit film about AmpfiedLeic though ...

All it really means is that I wasn't able to attend the talk this evening (a panel on "Amplified Policing"), but did get down to Phoenix Square Film and Digital Media Centre in time to catch up with those who did. I prevailed upon Noel Singh to give me a lift down from the Bishop's Lodge in Springfield Road (where we'd both been attending the Faith Leaders Forum) down to Phoenix Square (well, it was just about on his way).

Since I'm convening the next panel session in two months time (on "Amplified Communities of Religion or Belief") I thought it good that I come down and show my face, check in with Prof Sue and Jayne.

I spend  some time talking with Dr Allan Hayes (of Leicester Secular Society) who got to hear Baroness Warsi's talk at Leicester University last week. At last I find out where it was held (in the David Wilson Library, which has new lecture facilities downstairs). Allan has submitted a "First Person" column to the Leicester Mercury about the talk, which I look forward to reading.

Find out more about Amplified Leicester (and sign up):
http://ampleic.ning.com/

FAITH LEADERS FORUM

To Bishop's Lodge, Springfield Road, for a meeting of the Faith Leaders Forum, starting at 1800. I've been invited to attend specifically to contribute to the start of planning for Inter Faith Week, Sun 20 - Sat 26 November. Noel Singh (Policy Officer for Community Cohesion at Leicestershire County Council) has been invited for the same purpose.

Bishop Tim himself isn't present; the meeting is chaired by Richard Atkinson, Archdeacon of Leicester and Chair of Trustees at St Philip's Centre for Study and Engagement in a Multi-Faith Society (that's Richard on the left in photo above, along with Chief Inspector Rich Keenan, Leicestershire Constabulary; Dr John Hall, Director of Studies at St Philip's Centre; and Sheikh Ibrahim Moghra, Chair, Interfaith Committee, Muslim Council of Britain). Five of the city's faith communities are represented here this evening. I suppose I could be considered occupying a seat for a sixth, but I've not been invited here to represent the local Bahá'ís.

I've not been invited to one of these meetings before, so I find it helpful when another attendee asks Mike Smith (Policy Adviser and Chaplain to the Bishop of Leicester) briefly to describe the origin and purpose of this group. He explains how it's not constituted on a formal basis (like the Council of Faiths is, for example) which allows it to have a more free-ranging brief, holding informal conversations on subjects that might be a bit more controversial or difficult than those which other organisations might tackle. It was gathered together by (and around) Bishop Tim in the wake of the terrorist attacks of 9/11 and 7/7 - which is appropriate this evening, since the first item on the agenda is the tenth anniversary of 9/11.

In connection with this topic, it's decided that the city's faith communities have to focus on reconciliation, finding common ground and solidarity with Muslims. This tenth anniversary falls on a Sunday, which would allow certain kinds of events in public spaces to be appropriate. We don't know if the City Council or County Council intend to hold anything. We're reminded that this tenth anniversary will be covered extensively in the media - and that if we don't write the story of how it plays out in Leicester, others will.

Other topics tonight include policing issues (in particular a report by the Equality and Human Rights Commission on Leicestershire Constabulary's record on Stop and Search); the omission of Religious Education from the new English Baccalaureate; and the establishment of the new Hindu school in Evington, in the old Leicester Grammar Junior School, adjacent to St Paul's (the school is eager to engage with the wider faith communities of the city and has offered itself as a venue for the next meeting of the Faith Leaders Forum in March).

When Noel and I are asked to speak about Inter Faith Week 2011, he goes first. We're sitting at opposite ends of the room and that's reflected in the kind of things we say. Noel's concerned about Inter Faith Week being a case of preaching to the choir, with same old faces saying the same old things to the same old audiences, in the same old places. He urges getting out and connecting with ordinary people throughout the city and county - going where they are and trying to bring Inter Faith Week to them. He's particularly keen on getting schools involved.

I, on the other hand, think that we made a pretty good fist of getting among the public, through our week-long exhibition in Highcross for the second year running. I say a little about how that came about in 2009, how it went in 2010 and how Highcross has tentatively offered the same opportunity to us again this year.

I don't think I need to go over National Inter Faith Week 2010 (or 2009 for that matter) here. There's enough about them already in this blog (see entries passim). But in this context I do get to raise a few truisms that I think would be good if we could acknowledge and change. One is the absence from events such as the Highcross exhibition by "faith leaders" who simply don't know how to talk to members of the public. Now I wouldn't want to give the impression that I'm knocking anyone by saying this (and I seem to get agreement round the table when I do). They may be at ease speaking with royalty, MPs, academics and the like, but they'll run a mile from a single mum pushing a double buggy! It's a different mindset and skillset: many of those who enjoy being among the general public at occasions like the Highcross exhibition or the Celebrate One Leicester event would feel ill at ease in the presence of dignitaries and notables. Beyond this, another problem (and a more serious one I believe) is that some of the faith communities at large don't seem interested in supporting an event such as this. Also, in the two years this event has been held so far, there has been little acknowledgment or support from Leicester City Council (only in the form of Lord Mayor Roger Blackmore and his wife Hilary opening the event in 2009).

We discussed what we can do for 2011 that we haven't done before. I mention Chris Minter's offer of the City's Council's Adult Skills and Learning Service getting behind the event. We also have a promising offer of Phoenix Square running a season of themed movies during the week. There's a proposal that we should make a concerted effort to make it something bigger for schools. The idea is raised of each faith hosting one day (making it an eight-day week, but we can sort that out somehow). We also acknowledge the need for appropriate central coordination.

FEATURE REVEALED A NARROW-MINDED ATTITUDE TO SPIRITUAL HEALING

This letter appears in today's Leicester Mercury:

Feature revealed a narrow-minded attitude to spiritual healing

In response to Lee Marlow's so-called report on Vaughan Way Spiritualist Church (Mercury, January 22), it seems that it is more acceptable for reporters to criticise some religions and not others.

If the job of a reporter is to be sarcastic and patronising he did a very good job! Maybe he should consider partnering God in Heaven as he seems to have all the answers already!

If he'd bothered to learn about spiritual healing properly, he would probably have been told that, like anything, results vary, depending on whether the individual needed to experience certain conditions as part of their Spiritual Path, as most Spiritualists believe that Earth is the classroom in which we learn various lessons, not just health-related ones.

Saying that he could not feel anything when he reluctantly took part in a 10-minute healing session, is like trying to love someone who doesn't want to be loved. In other words it helps if you are open to it.

Also spiritual healers always insist you see your GP as the healing is there to support, not to replace.

Maybe Mr Marlow should visit a synagogue, Catholic church or mosque with the same attitude, or does he just visit soft targets?Spiritualists respect all religions as at the end of the day they believe it is the same God that we pray to but is just given a different name.

I hope the Mercury will encourage this equality.

I am not saying he shouldn't have a view – it's his narrow-minded disrespectful attitude that I find annoying.

Russell Smith, Coalville

NO MEAN CITY

I've never watched an episode of Taggart. Not even back in the day when there was someone actually called Taggart in it. Since it's set in Glasgow and it's the longest running police TV show in the UK (the first episode was broadcast in 1983) - the longest running English language police TV show in the world actually - you'd think I'd have seen at least one. I'm more familiar with police procedurals set in Baltimore than I am with any in my home city. Of course I'm aware of it, just the same as several other TV shows I've never watched (like Inspector Morse or Cracker or Hollyoaks or Dancing on Ice); it's hard to live in Britain today without picking up something about such elements of popular culture. I get what someone's on about if ever they say, "There's been a murrdurr" for example. I've listened on more than one occasion to Alex Norton talk about Taggart on BBC radio 5 Live (most recently, within the past few weeks) which he does very entertainingly by the way, never taking himself or the show too seriously. That's never made me think that I must sit down and watch an episode though.

I don't really know why I decide to watch my first ever episode tonight. Maybe it's because it's Burns Night and I feel like something Scottish. I should be marking OU assignments. But I was just flipping through the channels and went with it - and what a one to pick!

It's episode 106, "Silent Truth", first broadcast October 2010 (misleadingly described in the programme synopsis as being "set in and around the lofty portals of Glasgow University"). An Iranian asylum-seeker family is at the centre of an investigation following the violent death of their eldest son, who is found dead in a back alley, having been dowsed in petrol and set alight. On the way to meet the family for the first time, DCI Burke (Alex Norton) asks DI Reid (Blythe Duff) if the family are Muslim, she replies "Don't know." When the father of the family says he was a teacher in Iran, that after the revolution he'd been sacked from his job and his property confiscated, that they couldn't go back because they'd be persecuted for their beliefs ... well, I begin to wonder.

Burke, Reid and co might be trying to find the killer but I'm engaged on a different investigation. As the clues emerge, you hardly need the skills of a TV detective to work out which religion the family appear to follow. The name "Bahá'í" is never used, of course. And thank goodness for that, what with the murder, robbery, blackmail, homophobia, racism etc that fills the screen. (Well it is Taggart after all.) Some of it is perpetrated against the family, but they are responsible for some of it too.

Shortly after the half hour mark, there's a memorial meeting held at the scene of the murder. As DI Reid approaches the scene, we hear the following prayer being read. It's one by 'Abdu'l-Bahá, read in English (although the book being used isn't any Bahá'í prayer book I recognise).

O Thou forgiving Lord!

Although some souls have spent the days of their lives in ignorance, and became estranged and contumacious, yet, with one wave from the ocean of Thy forgiveness, all those encompassed by sin will be set free. Whomsoever Thou willest Thou makes a confidant, and whosoever is not the object of Thy choice is accounted a transgressor. Shouldst Thou deal with us with Thy justice, we are all naught but sinners and deserving to be shut out from Thee, but shouldst Thou uphold mercy, every sinner would be made pure and every stranger a friend. Bestow, then, Thy forgiveness and pardon, and grant Thy mercy unto all.

Thou  art the Forgiver, the Lightgiver and the Omnipotent.

That pretty much clinches it, I'd say. Case closed.

While the show is still playing, I exchange a few messages on Facebook with a knowledgeable friend, asking if he's watching (no) and if the institutions of the Bahá'í community knew about this episode (yes). From this brief chat I understand that some protestation was made to the production company while this episode was in development. I wonder what kind of concessions were granted and if there will be any fallout from this for the Bahá'ís in Glasgow, Scotland, the rest of the UK - Iranian or otherwise? I recall, a long time ago, someone saying at a conference or convention or the like that the Bahá'í Faith could be said to have emerged from obscurity in this country when it featured in mainstream TV, in soaps, drama, comedies and the like. Maybe this is a step in that direction. It can be taken to show that the message of Bahá'í It's not exactly an accurate depiction of the beliefs, culture, attitudes of Iranian Bahá'ís (in this country or anywhere else) and there's no sense at all that the family are part of a faith community, that there would be others of their religion who'd be involved in their lives. But hey - it's Taggart. You could say that while it's not accurate, it's sympathetic; at least within the parameters of the Taggart universe. There are some parts of this episode that I like: the portrayal of Glasgow as a genuinely multicultural city; that the city benefits from the variegated nature of its people; that everyone has the right to live peacefully and be protected. There's a clever, sensitive, heroic and attractive Diversity Officer. I like that especially! Some elements of the Bahá'í experience have been scooped up and squished together with the conventions and tropes of the TV policier into a blob of fiction that, for most viewers, passes an hour-and-a-half in entertaining fashion then barely sticks in the memory.

When does any group or community - religious, political, social - ever think it's been fairly represented in fiction? I used to get vexed over fictional depictions of the Open University years ago, when I was a student with it. I feel more bemused by this evening's Taggart, but not vexed. Older and wiser now I guess - with a better understanding of how all this stuff works. So-called "reality" shows can be bad enough (at the same time on another channel was the deplorable "Big Fat Gypsy Weddings") never mind when it's in something made up. At least it shows that the message has got across that Bahá'ís are being persecuted in the land which is the cradle of their faith.

You can watch this episode of Tagggart on the ITV Player:

http://www.itv.com/itvplayer/video/?Filter=taggart&#intcmp=791961_123_1

If you'd like to be kept informed of the situation of the Bahá'ís in Iran, follow this link to the Muslim Network for Bahá'í Rights - which describes itself as being run by Muslims defending the rights of the Bahá'í minority in Muslim-majority countries: http://www.bahairights.org/ They tweet as @BahaiRights.

Oh and while we're on the subject of Glasgow, I'm writing this blog with the telly on in the background, showing "Pleasure and Pain". The presenter, Michael Mosley, has recorded a short segment of the programme in Edinburgh. "According to a recent demographic study," he says, "it is home to the most miserable people in Britain." Nuff said!

REDP working group

At Leicestershire Centre for Integrated Living (LCIL) this morning for the weekly meeting of the Working Group of the Regional Equality and Diversity Partnership (REDP).

Much of the (admittedly short) meeting is taken up with debriefing on our away day last week (especially since two members of this working group missed it through illness) and a bit of preparation for the away day planned for the members of the working group this coming Monday.

I show that front page article from The Mail on Sunday ("Equality Madness") and we discuss whether there is some meaningful way we can respond to this and other pieces like it. I propose that we have a space on REDP's website called something like "The Wrong end of the Stick" or "It's Equality and Diversity Gone Mad!", covering stories such as this. I used to do this sort of thing when I worked at NEBOSH (National Examination Board in Occupational Safety and Health). It was part of my brief there to seek out and collect stories that we called "Bonkers Conkers" for inclusion in the annual report and in the Chairman's address at the AGM.

I think that we need to acknowledge this sort of media misrepresentation of equality and diversity work, such disparagement of the Equality Act 2010, and be able to rebut it - but with a relatively light touch.

MINDFULNESS & MORALITY 2: PSYCHOLOGY OF MORAL DEVELOPMENT

To Christchurch, Clarendon Park Road, this evening for the second session in the course, "Mindfulness & Morality". It's the second of twelve sessions, part two of the "faith-neutral" introductory segment, before handing over to a different faith contributor each week.

Ian Grayling and Kevin Commons (from Leicester Serene Reflection Meditation Group) devised the course. They  deliver this session jointly, as they did last week. This session is entitled, "The Psychology of Moral Development". Ian and Kevin outline some of the biological, neurological and behavioural aspects of development of the mind and of our moral faculties.

Developmental psychology argues that development occurs in individuals as they interact with their environment. The sub-school of cognitive development involves a change of mental structure as individuals are exposed to a situation, or problem, that stretches their ability to find a satisfactory solution. This process generates cognitive conflict which individuals seek to resolve to restore their equilibrium. Having reached an understanding of the problem and worked out a strategy for its solution, individuals are able to apply the insight gained when similar problems arise, even if the content of the situation is different. this reinforces the new logical structure that has been acquired, or is in the process of acquisition.

Jean Piaget
During the first half of the twentieth century Jean Piaget, a Swiss psychologist described what he believed to be the first stages through which human beings develop cognitively. These are:

Stage: Sensory-motor (birth-2 years)
Characterised by: Differentiates self from objects; Self as agent of action (acts inentionally); Achieves object permanence.

Stage: Pre-operational (2-7 years)
Characterised by: Language (represent objects by images and words); Egocentric; Simple classification (single feature).

Stage: Concrete operational (7-11 years)
Characterised by: Thinks logically about objects and events; Conservation of number, mass and weight; classification by several features; Order (e.g. by size).

Stage: Formal operational (11 years and up)
Characterised by: Thinks logically about concepts/ideas; Test hypotheses systematically; Concerned with hypotheticals (future, ideology).

Lawrence Kohlberg
In the second half of the twentieth century Lawrence Kohlberg used Piaget's work as the basis for his own research which led to the construction of his six stage theory of moral development. On the basis of this research he asserted that:

1. There are clearly defined stages.
2. The stages are sequential and in an invariant order.
3. There is a statistical tendency for stages to be related to age.
4. People tend to prefer to make judgements at their highest level of attainment.
5. There is a correspondence between cognitive development and development of moral judgment.
6. The existence of formal operational thinking is a necessary but not sufficient precondition for the higher moral stage.
7. Individuals can "role play" the stage below their level, but not above.
8. Individuals have no comprehension of arguments that are two stages above their level.
9. People can be pushed up by one stage at a time.

Kohlberg's six stages
The Pre-Conventional Level
Stage 1: Obedience and punishment orientation (How can I avoid punishment?)
Right is blind obedience to rules and authority, avoiding punishment and not doing physical harm
Stage 2: Self-interest orientation (What's in it for me?)
Right is serving one's own or others' needs and making fair deals in terms of concrete exchange.

The Conventional Level
Stage 3: Interpersonal accord and conformity (Social norms or the good boy/good girl attitude)
Right is playing a good (nice) role, being concerned about other people and their feelings, keeping loyalty and trust with partners and being motivated to follow rules and expectations.
Stage 4: Authority and social-order maintaining orientation (Law and order morality)
Right is doing one's duty in society, upholding the social order and welfare of society or the group.

The Post-Conventional Level
Stage 5: Right is upholding the basic rights, values and legal contracts of a society, even when they conflict with the concrete rules and laws of the group.
Stage 6: Universal ethical principles (Principled conscience)
Right is being guided by universal self-chosen ethical principles which all humanity should follow. the principles are justice, equality of human rights and respect for the dignity of human beings as individual persons.

James Rest and the Defining Issues Test (DIT)
The DIT uses a numerical scale to give quantitative rankings to a number of moral dilemmas, the data from which are then analysed to produce information about three areas of moral reasoning the Personal Interests Schema, the Maintaining Norms Schema and the post-conventional Schema. This test updates the original that was used to assess the transition of moral development from adolescence to adulthood. The new DIT has been dubbed "Neo-Kohlbergian" as it emphasises cognition, personal construction, development and post-conventional moral thinking, drawing on the work by Lawrence Kohlberg and his stages of moral development.

As was the case last week, we're given an activity in the second half of the session, to help us focus on relevant moral issues.

Andrew's Dilemma

Andrew worked in the development laboratories of a well known pharmaceutical company. The organisation was developing a pain-killing drug which would greatly improve the quality of life of chronic pain sufferers such as those suffering with arthritis and spinal complaints.

Andrew's job was to inject rats with a pain-inducing substance and then administer the pain-killing drug in controlled doses. He did not enjoy this aspect of his work, however, he felt that the expected end justified the means.

One day the head of Andrew's department informed him of the plan to accelerate the development by using chimpanzees for the tests. He promised Andrew a good increase in salary if he could conclude his testing programme on the apes within three months.

Andrew sat at his bench and loo0ked into the intelligent, accusing eyes of the chimps. He was saving up to get married and the final goal was a good one.

(Quoted from Assignments in Business Studies by Commons, Greensmith and Moore - McGraw-Hill Book Company (UK) Ltd, 1983)

Activities

In a small group you will be asked to address the following questions:

"What is the moral dilemma facing Andrew?"

"What should he do? Should he undertake the new programme?"

"Why, why not? Give your reactions and share your feelings about the case."

I won't be attending next week's session. I'm giving a presentation to the Interfaith Forum for Leicestershire at County Hall, Glenfield, on "Religion and the Media" with Nick Carter and John Florance. I've made a general appeal for guest blogging of next Monday's session here (which might be put together from notes taken by more than one person).

In the photo above: Barbara Butler and Beatta Dehner, two of the mainstays of Christians Aware, sponsors of this course.