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Ethical Implications in the use of Computers
(Tangaza University College/Jnanodaya Salesian College, 1994) Sahaya, Selvam
Whether the common man is aware or not, computers have invaded every section ,of public service today. While the computer-specialist is too busy to keep himself up to date, and the user is too excited with the results that the computers produce, ' the philosopher cannot just take this "wonder-machine", for granted. The ( computer arouses in the philosopher a I number of questions - philosophical and -^ethical. Could computers become superior to man? Could the activity of the computer be called "thinking"? What would be the basic difference between an advanced computer (Artificial intelligence - AI) and man? Would AI acquire personhood? Would the AI be capable of qualities of the spirit - emotions, love, compassion; and above all, would it acquire self-consciousness? Could there be a limit to technological progress itself? In other words, when should man say, "this is the last piece of our Invention"? And a myriad of similar questions.
Capabilities Approach to Youth Rights in East Africa
(Tangaza University College/Routledge, 2008-04) Sahaya, Selvam
Early physical maturity and delayed social maturity, created by the Industrial Revolution, make youth a vulnerable group. Governments, including those of East Africa, attempt to respond to this situation in their National Youth Policies. However, these policies remain weak and uncommitted to youth rights. The capabilities approach, pioneered by Amartya Sen and developed by Martha Nussbaum, challenges the naivety of debates on human rights by calling for affirmative action. In the light of the capabilities approach, this article critically examines the existing National Youth Policies of the three countries of East Africa—Kenya, Tanzania and Uganda. It suggests certain elements that need to be added to youth capabilities in the African context.
Now and Hereafter
(Tangaza University College/journal of Dharma, 2012-10) Sahaya, Selvam; Martin, Poulsom
Faced with the harsh reality of death, human beings have often drawn a sense of hope from a belief in life after death. Religions have earnestly supported this faith and hope. As Paul Tillich put it, “Without hope, the tension of our life toward the future would vanish, and with it, life itself.”1 In recent times, hope has also become a subject matter for psychology. Does psychology risk separating hope from religion, focussing too narrowly on the immediate future? Or could the treatment of hope offered by psychology give a sense of meaning to life similar to that provided by religion? This article examines recent developments in the psychology of hope from the perspective of religion. The objectives of this paper are threefold. First, to expound the dimensions of hope as it is explored within the domain of psychology. This is achieved by working within the theoretical framework of positive psychology, which considers hope as a character strength that contributes to human wellbeing and happiness. As psychology relies heavily on measurements it is also necessary to consider how the construct is operationalized in instruments of measure. The second objective is to consider how hope, as measured by psychology, is seen to contribute to wellbeing. Finally, a brief evaluative reflection is offered on the psychology of hope from the perspective of religion, particularly Christianity.
The Unnamed Companion On The Road
(Tangaza University College/The Journal of Youth M i n is t r y, 2013) Sahaya, Selvam
Not long ago, I was participating in a training programme in Spiritual Accompaniment. For my prayer one morning, I chose the story of the disciples on the road to Emmaus (Lk 24:13-35). During my many years of active youth ministry I have used this text as a model of youth ministry. The Wedge Model of youth ministry is based on this story (Finn, 1993; Kimball, 1987; Zanzig, 1987). This model has been elaborated also in the African context by Selvam (2006). In this model, the youth minister is seen as one who joins the two young people on the road, listens to their stories, enlightens their mind and heart, and finally enables them to experience Jesus as the Risen Lord. Thus youth ministry becomes a process that empowers young people to go back to their daily life with a deep sense of hope. This hope flows from their experience of Christ. When they begin to share their own hope with others, the young people in turn become ministers to their peers.
Toward Religious Spirituality
(Tangaza University College, 2013) Sahaya, Selvam
In the contemporary study of religion there seems to be an exaggeration of the distinction between religion and spirituality, not only to the point of separation, but worse still, in terms of a superiority-inferiority hierarchy that gives rise to a value judgement between spirituality and religion. Could this be a sign of the persisting Western hegemony in the study of religion? This article suggests that the consideration of religion and spirituality as disparate entities may be necessary in some societies but not sufficient for a global perspective. Could there be an integrative model that would lend itself for an inclusive exchange in the study of religion and spirituality? Basing itself particularly within the literature of the psychological study of religion, this essay develops a multidimensional matrix of religion and/or spirituality that attempts to be, at the same time, parsimonious and comprehensive, which includes constructs like ‘religious-spirituality’. Religious-spirituality is suggested to be similar to Allport’s concept of ‘intrinsic religiosity’, having a three dimensional movement marked by an upwardly-directed vertical spirituality, inwardly-directed interior spirituality, and outwardly-directed horizontal spirituality.
Influence of the Family on How Youth Relate to God
(Tangaza University College, 2014) Sahaya, Selvam
God-image is the mental schema that an individual possesses of whatever they believe to be God. This God-image, which can often be an anthropomorphic representation that is based on human experiences, is said to influence the way individuals relate to God.2 On an extended level, God-image could also have an impact on the way individuals relate to others in their social milieu. For instance, Greeley3 found that people who hold more warm images of God (as a Lover, Spouse or Friend) tend to show more interest on social issues and programmes. They are more likely to support equality of women and the rights of minority groups, and to disapprove of capital punishment. In other words, one can argue that individuals’ God-image originates from their social experiences and flows back to it.
The role of religion in the reviewing of the Tanzanian Constitution
(Tangaza University College, 2014) Sahaya, Selvam
Positive Psychology’s Character Strengths in Addiction-Spirituality Research
(Tangaza University College/The Qualitative Report, 2015) Sahaya, Selvam
There is an increasing interest in the scientific study of the association between spirituality and recovery from addiction. While most of these studies have provided evidence for a possible relationship, others have explored the underlying mechanisms and meditators in the relationship. However, generally, many studies and reviews have not approached the issue within a specific theoretical framework of mainstream psychology. In an attempt to fill this gap, the review being reported here undertook a Qualitative Systematic Literature Review (QSLR) of addiction-spirituality literature. QSLR is an orderly manner of searching for academic literature, selecting relevant literature following a set of inclusion/exclusion criteria, qualitatively analysing the selected literature, and reporting the findings in such a way as to generate a set of hypotheses. QSLR focusses on literary data, rather than on numerical data as the tradition Systematic Literature Review and Meta-analysis do. Working within the framework of positive psychology, the present review attempted to identify the character strengths relevant to addiction and recovery by carrying out a QSLR on 53 selected peer-reviewed articles. Among the 24 character strengths, the following emerged as salient: wisdom, integrity, vitality, humility, forgiveness, kindness, love, hope and spirituality. On this basis, a hypothetical conclusion is suggested. Keywords: Qualitative Systematic Literature Review, Character Strengths, Positive Psychology, Addictive Behaviours, Spirituality, Addiction, Spirituality
Character Strengths in the Context of Christian Contemplative Practice Facilitating Recovery from Alcohol Misuse
(Tangaza University College, 2015-08-04) Sahaya, Selvam
There is an increasing interest in studying the association between spirituality and addiction, and the effect of mindfulness on recovery. There have been some attempts at exploring the mediators of the association, but seldom in the context of Christian contemplation and rarely within a single theoretical framework of psychology. This article reports two case studies from an intervention study carried out in Nairobi, Kenya, that suggest that the Christian contemplative practice has the potential to reduce alcohol misuse while facilitating the emergence of a three-dimensional religious-spirituality model involving the character strengths of self-awareness, self-regulation, humility, and leading to forgiveness, social responsibility, and social intelligence.
African Constitutions in the Context of Democracy, Human Rights, Peace and Development
(Journal Of Humanities And Social Science, 2016-07) Matata, Cons
African countries that observe democracy and human rights tend to be stable and are recording rapid economic growth. On the other hand, African countries which have reneged on democracy by banning open democratic competitions, changed the constitutional provisions to prolong their leaders’ hold on power and do not observance human rights, are experiencing decline in economic growth. Violence and civil strife also tend to follow where freedom of expression or assembly is curtailed and the provisions of the bill of rights are being violated. Sensible economic policies such as the liberalised market too are contributing to growth compared to countries such as Zimbabwe and Eritrea where the reverse is taking place. Peaceful resolution of conflicts which has since taken a hold in Africa is also promoting economic growth. Focus on the marginalised, women and people with disability are the other factors spurring growth. Devolved units of government such as is being practiced in Nigeria, Kenya, Namibia and many other African countries not only help to distribute wealth evenly among the people but has also served as a means of mobilizing human resources as regards labour and skills.

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