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a centre of learning for the community. This is compounded by the multiplier effect already mentioned, with children introducing the new methods to their parents and villagers coming to the school to see the improved cropping system with their own |
eyes. “As a school we need to involve communities and share the skills and knowledge that we have,” says Onamulunga principal Immanuel Namupolo. “Now the community helps us to look after the project when the school is closed. We also |
give parents our surplus maize, so they can sell it. In doing so, the project reaches out to parents. We give them a role to play, so that they are involved in the process of adaptation.”The experiment teaches children to |
adapt to a situation where fertile land and water are becoming increasingly scarce resources. But the initiative also has a wider effect within the surrounding communities, with children applying their newly acquired skills in the household farm setting. Enthused by |
the Onamulunga success story, parents and teachers have also started their own gardens. “The proceeds from the garden save people a lot of money. Sometimes you don’t even have to go to the market for a whole month,” one teacher |
remarks. Implementing Agency and Partnering Organizations:Onamulunga Combined School; Creative Entrepreneurs Solutions (CES). Other stakeholders include: the Ministry of Environment and Tourism, the Ministry of Education, the Ministry of Fisheries, the Ministry of Agriculture, the Namibia Agronomic Board, GEF through i... |
Strategic Priority on Adaptation (SPA) programme, UNDP; Small Grants Programme and all its delivery partners. The Community-Based Adaptation Programme (CBA) is a five-year United Nations Development Programme (UNDP) global initiative funded by the Global Environmental Facility (GEF). UNDP works with |
a number of partners including the United Nations Volunteers and the GEF Small Grants Programme (SGP). Initial CBA investments have been made in 20 communities in the northern parts of Namibia (i.e. Omusati, Oshana, Ohangwena, Oshikoto and Kavango Regions). Climate |
models suggest that these areas are particularly vulnerable and face significant climate change risks, both at present and in future. There are various Community Based Adaptation projects in Namibia. The particular project discussed here is implemented by an NGO called |
Creative Entrepreneurs Solutions (CES) that applies CBA measures through self-help groups. At the Onamulunga Combined School in the Oshikoto region, grade 9 and 10 students receive practical lessons in how to implement improved farming methods for a future affected by |
climate change. Through equipping the students with relevant agricultural adaptation skills, the pilot programme is designed to sow the seeds for uptake and wider spread of adaptation measures throughout the community. - Outcome 1: Enhanced adaptive capacity allows communities to |
reduce their vulnerability to adverse impacts of future climate hazards. - Outcome 2: National policies and programmes promote replication of best practices derived from CBA projects. - Outcome 3: Cooperation among member countries promotes innovation in adaptation to climate change |
including variability. Project Status:Under Implementation Primary Beneficiaries:Major stakeholders are: the Onamulunga Combined School; Creative Entrepreneurs Solutions (CES). Primary beneficiaries are the grade 9 and 10 students, their families and the communities living within the pilot areas, as well as other |
schools in the wider area. UNDP/GEF supported CBA Community Based Adaptation Project Pilot Sites: University of Namibia – Ogongo Campus: The Sweet-stem Sorghum ResearchSubmitted by andrea on Mon, 2011-09-26 06:42 The Community-Based Adaptation Programme (CBA) is a five-year United Nations |
Development Programme (UNDP) global initiative funded by the Global Environmental Facility (GEF). UNDP works with a number of partners including the United Nations Volunteers and the GEF Small Grants Programme (SGP). Initial CBA investments have been made in 20 communities |
in the northern parts of Namibia (i.e. Omusati, Oshana, Ohangwena, Oshikoto and Kavango Regions). Climate models suggest these areas are particularly vulnerable and face significant climate change risks,both at present and in future. To facilitate uptake of CBA strategies, one |
project focuses on research into sweet-stem sorghum varieties that are better suited to altered climatic conditions. The purpose is to cultivate one variety that is not only stronger, but also presents the ideal mix of multi-purpose applications, such as food, |
fodder/silage and sugar extract for ethanol (biofuel). The project pursues multifaceted objectives of food security, environmental sustainability and universal education. These objectives address the three Millennium Development Goals (MDGs) 1, 2, and 7. Now entering its final stage, the researchers |
are focusing on three remaining sorghum varieties. One successful variety will be commercially distributed in the SGP-CBA pilot areas in Namibia. There are various Community Based Adaptation (CBA) projects in Namibia. The particular project discussed here uses a non-governmental organisation |
called Creative Entrepreneurs Solutions to implement CBA measures through self-help groups. Results and Learning: According to a recent field visit by an independent documenter, the research into sweet-stem sorghum varieties at the Ogongo Campus achieved numerous intended results. On one |
tenth of a hectare, eight sweet-stem sorghum varieties were grown to select one variety that has the optimal balance of grain, bio-mass and sugar content. The research established that not all varieties were suitable for uptake as multi-purpose crop. Yet, |
the trial delivered three varieties with a promising combination of grain, biomass and sugar, and also endurance to withstand heavy rain. These three varieties were part of an on-farm trial, specifically focusing on the successful delivery of silage. The farmers |
involved received training at the University of Namibia (UNAM) on how to farm these varieties. Subsequently, the farmers would produce silage and feed a control group of goats to test results. This trial, however, failed because of this year’s extreme |
floods. However, the three varieties will be tested further and will form part of new on-farm trials. Ultimately, one crop variety will be selected for distribution within the SGP-CBA and the wider northern area of Namibia, to plant at the |
household level. This crop will make a simple, but significant contribution towards food security, poverty alleviation and a reduction of carbon dioxide emissions. The different purposes of the crop are: food, fodder for livestock, chicken feed, and silage for the |
dry season and sugar extract for ethanol/biofuel. Another possible use for the sugar extract is in fruit juices. The project demonstrates a need for training of farmers in processing for these different applications.[Refer to the attached document for full Results |
and Learning.] The results will be sustainable once the best variety is selected. First, future trials and subsequent cultivation of such a variety will provide evidence to support the hypothesis that multi-purpose crops can augment household income and sustainability on |
various levels and strengthen the climate change response, as well as other national development objectives. Once successfully tested, the small-scale farmers will continue to plant or cultivate the best variety. [Refer to the attached document for further details.] Replicability is |
ensured by distributing the seeds of the successful variety across the Northern regions for free, and subsequently at a subsidized price. The research also ties in with an Africa-wide trial including countries like Zambia and Kenya. It could, therefore be |
replicated in other areas or on other crops. Multi-disciplinary cooperation through ICRISAT, which is kept abreast of developments in Ogongo, will aid this purpose. ICRISAT currently looks at multiplying the seeds of multi-purpose crops so that they do not become |
hybrid and infertile. Namibia, as an advanced country, has the potential to serve as a replication model. The results of the trial can be shared with countries with similar climatic conditions, which could duplicate the outcomes. Finally increased yields and |
income could facilitate further cultivation and initiate the long-awaited ‘green revolution’ in Africa. An agreement over REDD Plus could further enhance agro forestry. The African Drought Risk and Development Network (ADDN) is a region-wide network for advocacy, capacity building and |
peer learning. It was initiated by the United Nations Development Programme Drylands Development Centre (UNDP-DDC) and UN’s International Strategy for Disaster Reduction (ISDR) in 2005 with the aim to promote applied discussion and policy dialogue on key issues linking drought |
risk and development in Africa. Integrating climate change risks into water and flood management by vulnerable mountainous communities in the Greater Caucasus region of Azerbaijan Implementing Agency and Partnering Organizations:Ministry of Ecology and Natural Resources To reduce vulnerability of the |
communities of the Greater Caucasus region of Azerbaijan to water stress and hazards by improved water and flood management. Windhoek, Namibia: As climate change becomes more eminent, it is the vulnerable who are most affected. One of the worst affected |
areas is Namibia - the driest country in Sub-Saharan Africa. Climate change projections for Namibia forecast increased aridity and variable rainfall. Implementing Agency and Partnering Organizations:UNHCR UNHCR and its partners, including the Chad government, are addressing the effects of climate |
change with programmes aimed at better management of dwindling water resources and at holding back desertification by planting trees in one of the driest and hottest countries on earth. Senior Information Officer Phone: +41 22 739 86 57 Mobile: +41 |
79 200 76 17 Project Status:Under implementation Adapting national and transboundary water resource management in Swaziland to manage expected climate changeSubmitted by JulianneBG on Wed, 2010-06-23 05:17 Implementing Agency and Partnering Organizations: The goal of the project is to ensure |
that national and transboundary water resources management is adapted to the expected impact of climate change. The objective of the project is to promote the implementation of national and transboundary integrated water resource management that is sustainable and equitable given |
water allocation. Regional Technical Advisor +27 12 354 8125 Implementing Agency and Partnering Organizations: Apart from relatively frequent earthquakes, Turkey is vulnerable to natural disasters such as floods, increasing water stress in parts of the country, and land degradation. Economic |
losses from flooding and landslides as a proportion of GDP have historically been among the highest in Turkey compared to other countries in Europe and CIS. Landslides and floods have accounted for 25% and 10%, respectively, of Turkey’s natural disasters |
over the last 25 years. This joint program's core objective is to develop national capacities to manage climate change risks. This will be achieved through mainstreaming climate change issues into 1) national development framework, 2) local pilot actions, and 3) |
the UN country programmatic framework. In pursuant of the core objective, the joint program will achieve the following outcomes: **Outcome 1.** Mainstreaming climate change adaptation into the national development framework. The project will target the key strategic planning frameworks to |
mainstream climate change adaptation. Turkey’s development plan and rural development strategies will be screened and revised to integrate adaptation needs. The screening process will help the national stakeholders to better understand the current and future climate change risks and their |
implications for economic, human and social development. The project will also initiate legislative and procedural changes to mainstream climate change risks into development and regional planning. A new and revised legal framework will be developed to introduce clear rules and |
procedures for a mainstreaming routine. National authorities are in full agreement with these proposals. **Outcome 2.** Developing institutional capacity for climate risk management. Under this outcome, the program will work with the relevant national and regional institutions to enhance their |
in-house knowledge and response capacity to effectively manage climate risks in Turkey. The program will specifically target the Regional Development Agency, which has been established to plan and undertake regional development activities, as well as develop the technical capacity of |
relevant research, monitoring and observing entities for systematic observations and early warning systems. The data generation will be systematized and harmonized across the responsible agencies for improved response capabilities. By building on the First National Communication preparation to UNFCCC, the |
program will build on and further enhance current technical knowledge and capacity for policy relevant vulnerability assessment. **Outcome 3.** Developing capacity for community based adaptation in a pilot river basin. The program will pilot climate change adaptation approaches by introducing |
the principles of Community Based Adaptation (CBA) in the context of agricultural practices, water management, food security, climate change related disaster risk management, particularly drought management, coastal development, natural resources management, data and information management. CBA approaches will be estab... |
as important elements of vulnerability reduction and disaster management strategies. CBA will build on and further develop local capacities and knowledge, including through better data and information management, to cope with climate risks and variability. CBA options will be instrumental |
not only in formulating local coping and adaptation strategies, but also in situating them within wider development planning and debates by empowering local communities through their increased participation in local planning and decision making. By applying participatory methods, the program |
will bring together key stakeholders at the local level (planners and decision makers, developers and investors, local communities and most vulnerable groups) in the framework of public private partnership (PPP) to mobilize commitments and local resources in financing adaptation measures. |
be done by using the UNDAF as the programmatic platform for mainstreaming adaptation within the UN system. This approach will ensure the “climate proofing” of all multi-agency development assistance that is targeted to achieving the MDGs. Tel: +90 312 454 |
Cholesterol test results; LDL test results; VLDL test results; HDL test results Cholesterol is a soft, wax-like substance found in all parts of the body. Your body needs a little bit of cholesterol to work properly. But too much cholesterol can clog your arteries and lead to heart disease. Some cholesterol is considere... |
done to individually measure each type of cholesterol. A total cholesterol test measures all types of cholesterol in your blood. The results of this test tells your doctor whether your cholesterol is too high. Best: lower than 200 Borderline high: 200 - 239 High: 240 and higher If your total cholesterol levels are high... |
HDL cholesterol levels before deciding whether you need treatment. Knowing your LDL and HDL cholesterol levels will also help guide your doctor to choose the best drug for you. LDL (Bad) Cholesterol LDL stands for low-density lipoprotein. It's also sometimes called "bad" cholesterol. Lipoproteins are made of fat and pr... |
parts of the body. LDL can clog your arteries. Your LDL level is what doctors watch most closely. You want your LDL to be low. Too much LDL, commonly called "bad cholesterol," is linked to cardiovascular disease. If it gets too high, you will need treatment. A healthy LDL level is one that falls in the best or near-bes... |
carry cholesterol, triglycerides, and other fats, called lipids, in the blood from other parts of your body to your liver. You want your HDL cholesterol to be high. Studies of both men and women have shown that the higher your HDL, the lower your risk of coronary artery disease. This is why HDL is sometimes referred to... |
should be as follows: Men: above 40 mg/dL Women: above 50 mg/dL An HDL 60 mg/dL or above helps protect against heart disease. Exercise helps raise your HDL cholesterol. VLDL (Bad) Cholesterol VLDL stands for very low density lipoprotein. There are three major types of lipoproteins. VLDL contains the highest amount of t... |
cholesterol build up on the walls of arteries. A normal VLDL cholesterol level is between 5 and 40 mg/dL. Sometimes, your cholesterol levels may be low enough that your doctor will not ask you to change your diet or take any medications. When your levels are high, your doctor must consider other factors before deciding... |
treatment. Gennest J, Libby P. Lipoprotein disorders and cardiovascular disease. In: Bonow RO, Mann DL, Zipes DP, Libby P, eds. Braunwald’s Heart Disease: A Textbook of Cardiovascular Medicine. 9th ed. Philadelphia, Pa: Saunders Elsevier; 2011:chap 47. A.D.A.M. Health Solutions, Ebix, Inc., Editorial Team: David Zieve,... |
One Deed Reflects On Another The Torah describes how the people eagerly came to donate their prized possessions towards the building of the Mishkan (Tabernacle). "The men came with the women; everyone whose heart motivated him brought bracelets, nose-rings, body ornaments - all sorts of gold ornaments - every man |
who raised up an offering of gold to God." (1) The commentaries discuss the meaning of the phrase, "the men came with the women". Rabbeinu Bechaye explains that the women in fact came first to donate their jewelry, and the men only came after them. This, he explains, demonstrates their |
righteousness in and of itself but it also reflects positively on an earlier incident involving jewelry - that of the Golden Calf. When the men demanded that Aaron make for them a statue, he told them to remove the women's jewelry. However, the women refused to give over their jewelry |
so the men took their own gold and gave that towards the building of the Calf. From the incident of the Golden Calf alone, it is unclear why the women refused to give their jewelry. It was possible that their main motivation was their natural attachment to their jewelry, as |
opposed to the pure motivation of refusal to be involved with the sin of the Golden Calf. However, in Vayakhel we see that the women were very willing to donate their jewelry towards the elevated purpose of the building of the Mishkan. This retroactively teaches us about the reason that |
they did not give their jewelry at the Golden Calf. It was not because of their attachment to gold and silver, because that did not prevent the women from parting with them for the sake of the Mishkan. Rather, their refusal to give towards the Golden Calf emanated from leshem |
Shamayim (pure) motives - they wanted no part in that terrible sin.(2) Rav Avraham Pam derives a very important concept from this explanation. It is known in Hebrew as 'Maasim shel adam mochichim zeh et zeh'. This means that the actions of a person in one area can reveal something |
about his actions in another area. In this case, the women's willingness to part with their jewelry for the Mishkan revealed their pure intentions when refusing to do so for the Golden Calf. We see another example of this concept with regards to one of the names given to the |
Third meal that is eaten on Shabbos: Shalosh Seudas - this literally means, 'three meals'. This is a very strange name to give the third meal, it would be more appropriate to only use its other name - seudah shelishis. Why is this meal also known as 'three meals'? The |
answer is that the way a person conducts himself at the third meal reflects retroactively on his intentions during the first two Shabbat meals. There are two possible reasons as to why a person would eat well at the first two Shabbat meals: It could be because of his pure |
desire to honor the Shabbat by eating delicious food, or it could emanate from his hunger and desire to eat well, because both those meals come at a time when a person is normally hungry and ready to eat well. However, the third meal comes quite soon after Shabbat lunch, |
therefore a person's natural hunger will not be high. If he refrains from eating at the third meal despite the fact that it is a mitzvah to eat then, he retroactively shows that his main kavannah (intention) for the first two meals was to fill his stomach more than honor |
the Shabbat! If, however, he does partake in a delicious meal he demonstrates that his intentions are for the honor of Shabbat, for if it were not Shabbat he would otherwise eat far less or nothing at all. Accordingly, by eating the third meal he retroactively demonstrates his intent for |
the first two, and at this point it is clear that he ate ALL THREE MEALS with pure intentions. Therefore, the third meal merits the name, 'three meals' because, for one who eats the third meal, it is considered as if he ate all three meals with pure intent.(3) This |
concept of 'Maasim shel adam mochichim zeh es zeh' is of great importance because it is a very effective mechanism in judging the consistency of people's actions. This idea is brought out by the Beis HaLevi, Rabbi Yosef Dov Soloveitchik,(4) on Vayigash. When Joseph revealed himself to his brothers he |
asked them the question; "is my father still alive?" (5) When the brothers heard this, they were completely speechless and disconcerted. The Midrash compares Joseph's revelation to his brothers to that of the Day of Judgment. It says that if the brothers could not answer Joseph who was younger than |
them, then all the more so when God (so to speak) comes and rebukes us, we will be left speechless.(6) The commentaries ask; what exactly is the comparison between Joseph's revelation to the brothers and the Day of Judgment. The Beis HaLevi answers by first explaining Joseph's question about whether |
his father was alive - it was very clear from the events up to this time that Jacob was still alive! He answers that Joseph was in truth giving them a veiled rebuke. Yehuda had just spent a great deal of time arguing that Joseph should not take Benjamin as |
a slave because it would destroy Jacob. By bringing up the well-being of Jacob, Joseph was alluding to them that their purported concern for their father did not seem to be consistent with their actions in selling Joseph so many years earlier. At that time, they had shown no concern |
for the pain that their father would feel al the loss of his beloved son. In this way, the brothers had contradicted their own arguments through their very actions! The Beis HaLevi then explains the similarity of Joseph's 'rebuke' to that of the Day of Judgment. On that awesome day |
each person will be asked about his various actions, including his sins and failure to keep mitzvot properly. He may have excuses however, these excuses will then be scrutinized by his other actions in that same area. For example, a person might justify his failure to give sufficient money to |
charity on the basis that he was lacking in his own livelihood. However, his spending in other areas will then be examined - if it becomes clear that in other areas he was all too willing and able to spend large amounts of money, then he himself has ruined his |
own justification for failing to give charity! In this vein, his actions in spending money for his own enjoyment reflects badly on his spending of money for the mitzvah of giving charity. In this vein, the Chaftez Chaim once berated a wealthy man for giving insufficient funds to charity. The |
man answered that he did indeed give away a significant amount. The Chafetz Chaim then worked out the amount of money he gave to charity and compared it to his expenses on his own luxuries. It came out that the man spent more money on his drapery alone than on |
all the charity that he gave! We have discussed the concept of 'Maasim shel adam mochichim zeh et zeh' and seen its great significance in the process of judgment. The obvious lesson to be derived from this concept, is that it is essential that a person analyze the consistency of |
his actions. For example, a person who claims that he does not have enough time to learn will have to justify his failure to learn on the Day of Judgment. If it becomes clear that he did have enough time for many other types of activities then his claim that |
he did not have enough time to learn will be put in serious jeopardy. His actions in other areas show that in truth it wasn't because he did not have enough time to learn rather that it was a very low priority in his list of importance. It would be |
much less disconcerting if we can make our own self-analysis of such inconsistencies and fix them before the Day of Judgment. May we all merit to achieve consistency in all our actions. 1. Shemot, 35:22. 2. Rabbeinu Bechaye, Shemot, 35:22. 3. Heard from Rav Yisroel Reisman. 4. He was the |
Ki Tisa(Exodus 30:11-34:35) Two Types of Religious Encounter Framing the epic events of this week's Torah portion are two objects - the two sets of tablets, the first given before, |
the second after, the sin of the Golden Calf. Of the first, we read: The tablets were the work of God; the writing was the writing of God, engraved on |
the tablets. These were perhaps the holiest object in history: from beginning to end, the work of God. Yet within hours they lay shattered, broken by Moses when he saw |
the calf and the Israelites dancing around it. The second tablets, brought down by Moses on the tenth of Tishri, were the result of his prolonged plea to God to |
forgive the people. This is the historic event that lies behind Yom Kippur (tenth of Tishri), the day marked in perpetuity as a time of favour, forgiveness and reconciliation between |
God and the Jewish people. The second tablets were different in one respect. They were not wholly the work of God: Carve out two stone tablets like the first ones, |
and I will write on them the words that were on the first tablets, which you broke. Hence the paradox: the first tablets, made by God, did not remain intact. |
The second tablets, the joint work of God and Moses, did. Surely the opposite should have been true: the greater the holiness, the more eternal. Why was the more holy |
object broken while the less holy stayed whole? This is not, as it might seem, a question specific to the tablets. It is, in fact, a powerful example of a |
fundamental principle in Jewish spirituality. The Jewish mystics distinguished between two types of Divine-human encounter. They called them itaruta de-l'eylah and itaruta deletata, respectively "an awakening from above" and "an |
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