‘Use this app twice daily’: how digital tools are revolutionising patient care



File 20180718 142417 mehnhy.jpg?ixlib=rb 1.1
New electronic devices are being used by people of all ages to track activity, measure sleep and record nutrition.
Shutterstock

Caleb Ferguson, Western Sydney University; Debra Jackson, University of Technology Sydney, and Louise Hickman, University of Technology Sydney

Imagine you’ve recently had a heart attack.

You’re a lucky survivor. You’ve received high-quality care from nurses and doctors whilst in hospital and you’re now preparing to go home with the support of your family.

The doctors have made it clear that the situation is grim. It’s a case of: change your lifestyle or die. You’ve got to stop smoking, increase your physical activity, eat a healthy balanced diet (whilst reducing your salt), and make sure you take all your medicine as prescribed.




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But before you leave the hospital, the cardiology nurse wants to talk to you. There are a few apps you can download on your smartphone that will help you manage your recovery, including the transition from hospital to home and all the health-related behavioural changes necessary to reduce the risk of another heart attack.

Rapid advancements in digital technologies are revolutionising healthcare. The benefits are numerous, but the rate of development is difficult to keep up with. And that’s creating challenges for both healthcare professionals and patients.

What are digital therapeutics?

Digital therapeutics can be defined as any intervention that is digitally delivered and has a therapeutic effect on a patient. They can be used to treat medical conditions in a similar way to drugs or surgery.

Current examples of digital therapeutics include apps for managing medications and cardiovascular health, apps to support mental health and well being, or augmented and virtual reality tools for patient education.

Paper-based letters, health records, prescription charts and education pamphlets are outdated. We can now send emails, enter information into electronic databases and access electronic medication charts.

And patient education is no longer a static, one-way communication. The digital revolution facilitates dynamic and personalised education, and a two-way interaction between patient and therapist.

How do digital therapeutics help?

Digital health care improves overall quality of care, even in cases where a patient lives hundreds of kilometres away from their doctor.

Take diabetes for example. This condition affects 1.7 million Australians. It’s a major risk factor for developing cardiovascular disease and stroke. So it’s important that people with diabetes manage their condition to reduce their risk.

A recent study evaluated a team-based online game, which was delivered by an app to provide diabetes self-management education. The participants who received the app in this trial had meaningful and sustained improvements in their diabetes, as measured by their HbA1c (blood glucose levels).

App based games of this kind hold promise to improve chronic disease outcomes at scale.

New electronic devices are also being used by people of all ages to track activity, measure sleep and record nutrition. This information provides instant and accurate feedback to individuals and their therapists, allowing for adjustments where necessary. The logged information can also be combined into large data sets to reveal patterns over time and inform future treatments.




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Digital therapeutics are spawning a new language within the healthcare industry. “Connected health” reflects the increasingly digital ways clinicians and patients communicate. A few examples include text messaging, telehealth, and video consultations with health professionals.

There is increasing evidence that digitally delivered care (including apps and text message based interventions) can be good for your health and can help you manage chronic conditions, such as diabetes and cardiovascular disease.

But not all health apps are the same

Whilst the digital health revolution is exciting, results of research studies should be carefully interpreted by patients and providers.

Innovation has led to 325,000 mobile health apps available in 2017. This raises significant governance issues relating to patient safety (including data protection) when using digital therapeutics.

A recent review identified that most studies have a relatively short duration of intervention and only reflect short-term follow up with participants. The long-term effect of these new therapeutic interventions remains largely unknown.

The current speed of technological development means the usual safety mechanisms face new ethical and regulatory challenges. Who is doing the prescribing? Who is responsible for the efficacy, storage and accuracy of data? How are these technologies being integrated into existing care systems?

Digital health needs a collaborative approach

Digital health presents seismic disruption to patient care, particularly when new technologies are cheap and readily accessible to patients who might lack the insight required to recognise normality or cause for alarm. Technology can be enabling and empowering for self management, however there’s a lot more needs to be done to link these new technologies into the current health system.

Take the new Apple Watch functionality of heart rate notifications for example. Research like the Apple Heart Study suggests this exciting innovation could lead to significantly improved detection rates of heart rhythm disorders, and enhanced stroke prevention efforts.

But when a patient receives a high heart rate notification, what should they do? Ignore it? Go to a GP? Head straight to the emergency department? And, what is the flow on impact on the health system?




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Many of these questions remain unanswered suggesting there is an urgent need for research that examines how technology is implemented into existing healthcare systems.

The ConversationIf we are to produce useful digital therapeutics for real-world problems, then it is critical that the end-users are engaged in the process. Patients and healthcare professionals will need to work with software developers to design applications that meet the complex healthcare needs of patients.

Caleb Ferguson, Senior Research Fellow, Western Sydney University; Debra Jackson, Professor, University of Technology Sydney, and Louise Hickman, Associate Professor of Nursing, University of Technology Sydney

This article was originally published on The Conversation. Read the original article.

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New data tool scores Australia and other countries on their human rights performance



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Despite the UN’s Universal Declaration of Human Rights, it remains difficult to monitor governments’ performance because there are no comprehensive human rights measures.
from http://www.shutterstock.com, CC BY-ND

K. Chad Clay, University of Georgia

This year, the Universal Declaration of Human Rights will mark its 70th anniversary, but despite progress in some areas, it remains difficult to measure or compare governments’ performance. We have yet to develop comprehensive human rights measures that are accepted by researchers, policymakers and advocates alike.

With this in mind, my colleagues and I have started the Human Rights Measurement Initiative (HRMI), the first global project to develop a comprehensive suite of metrics covering international human rights.

We have now released our beta dataset and data visualisation tools, publishing 12 metrics that cover five economic and social rights and seven civil and political rights.

Lack of human rights data

People often assume the UN already produces comprehensive data on nations’ human rights performance, but it does not, and likely never will. The members of the UN are governments, and governments are the very actors that are obligated by international human rights law. It would be naïve to hope for governments to effectively monitor and measure their own performance without political bias. There has to be a role for non-state measurement.




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We hope that the data and visualisations provided by HRMI will empower practitioners, advocates, researchers, journalists and others to speak clearly about human rights outcomes worldwide and hold governments accountable when they fail to meet their obligations under international law.

These are the 12 human rights measured by the Human Rights Measurement Initiative (HRMI) project during its pilot stage. The UN’s Universal Declaration of Human Rights defines 30 human rights.
Human Rights Measurement Initiative, CC BY

The HRMI pilot

At HRMI, alongside our existing methodology for economic and social rights, we are developing a new way of measuring civil and political human rights. In our pilot, we sent an expert survey directly to human rights practitioners who are actively monitoring each country’s human rights situation.

That survey asked respondents about their country’s performance on the rights to assembly and association, opinion and expression, political participation, freedom from torture, freedom from disappearance, freedom from execution, and freedom from arbitrary or political arrest and imprisonment.

Based on those survey responses, we develop data on the overall level of respect for each of the rights. These data are calculated using a statistical method that ensures responses are comparable across experts and countries, and with an uncertainty band to provide transparency about how confident we are in each country’s placement. We also provide information on who our respondents believed were especially at risk for each type of human rights violation.

Human rights in Australia

One way to visualise data on our website is to look at a country’s performance across all 12 human rights for which we have released data at this time. For example, the graph below shows Australia’s performance across all HRMI metrics.

Human rights performance in Australia. Data necessary to calculate a metric for the right to housing at a high-income OECD assessment standard is currently unavailable for Australia.
CC BY

As shown here, Australia performs quite well on some indicators, but quite poorly on others. Looking at civil and political rights (in blue), Australia demonstrates high respect for the right to be free from execution, but does much worse on the rights to be free from torture and arbitrary arrest.

Our respondents often attributed this poor performance on torture and imprisonment to the treatment of refugees, immigrants and asylum seekers, as well as Indigenous peoples, by the Australian government.

Looking across the economic and social rights (in green), Australia shows a range of performance, doing quite well on the right to food, but performing far worse on the right to work.




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Freedom from torture across countries

Another way to visualise our data is to look at respect for a single right across several countries. The graph below shows, for example, overall government respect for the right to be free from torture and ill treatment in all 13 of HRMI’s pilot countries.

Government respect for the right to be free from torture, January to June 2017.
Human Rights Measurement Initiative (HRMI)

Here, the middle of each blue bar (marked by the small white lines) represents the average estimated level of respect for freedom from torture, while the length of the blue bars demonstrate our certainty in our estimates. For instance, we are much more certain regarding Mexico’s (MEX) low score than Brazil’s (BRA) higher score. Due to this uncertainty and the resulting overlap between the bars, there is only about a 92% chance that Brazil’s score is better than Mexico’s.

In addition to being able to say that torture is probably more prevalent in Mexico than in Brazil, and how certain we are in that comparison, we can also compare the groups of people that our respondents said were at greatest risk of torture. This information is summarised in the two word clouds below; larger words indicate that that group was selected by more survey respondents as being at risk.

These word clouds show, on the left, the attributes that place a person at risk of torture in Brazil, and on the right, attributes that place one at risk for torture in Mexico, January to June 2017, respectively.
Human Rights Measurement Initiative (HRMI), CC BY

There are both similarities and differences between the groups that were at highest risk in Brazil and Mexico. Based on the survey responses our human rights experts in Brazil gave us, we know that black people, those who live in favelas or quilombolas, those who live in rural or remote areas, landless rural workers, and prison inmates are largely the groups referred to by the terms “race,” “low social or economic status,” or “detainees or suspected criminals”.

On the other hand, in Mexico, imprisoned women and those suspected of involvement with organised crime are the detainees or suspected criminals that our respondents stated were at high risk of torture. Migrants, refugees and asylum seekers travelling through Mexico on the way to the United States are also at risk.

The ConversationThere is much more to be learned from the visualisations and data on our website. After you have had the opportunity to explore, we would love to hear your feedback here about any aspect of our work so far. We are just getting started, and we thrive on collaboration with the wider human rights community.

K. Chad Clay, Assistant Professor of International Affairs, University of Georgia

This article was originally published on The Conversation. Read the original article.

New online tool can predict your melanoma risk



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People who are unable to tan and who have moles on their skin are among those at heightened risk of developing melanoma.
from shutterstock.com

Phoebe Roth, The Conversation

Australians over the age of 40 can now calculate their risk of developing melanoma with a new online test. The risk predictor tool estimates a person’s melanoma risk over the next 3.5 years based on seven risk factors.

Melanoma is the third most common cancer in Australia and the most dangerous form of skin cancer.

The seven risk factors the tool uses are age, sex, ability to tan, number of moles at age 21, number of skin lesions treated, hair colour and sunscreen use.

The tool was developed by researchers at the QIMR Berghofer Medical Research Institute. Lead researcher Professor David Whiteman explained he and his team determined the seven risk factors by following more than 40,000 Queenslanders since 2010, and analysing their data.




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The seven risk factors are each weighted differently. The tool’s algorithm uses these to assign a person into one of five risk categories: very much below average, below average, average, above average, and very much above average.

“This online risk predictor will help identify those with the highest likelihood of developing melanoma so that they and their doctors can decide on how to best manage their risk,” Professor Whiteman said.

After completing the short test, users will be offered advice, such as whether they should see their doctor. A reading of “above average” or “very much above average” will recommend a visit to the doctor to explore possible options for managing their melanoma risk.

But Professor Whiteman cautions that people with a below average risk shouldn’t become complacent.

“Even if you are at below average risk, it doesn’t mean you are at low risk – just lower than the average Australian,” he said.




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An estimated one in 17 Australians will be diagnosed with melanoma by their 85th birthday.

The test is targeted for people aged 40 and above as this was the age range of the cohort studied.

However, melanoma remains the most common cancer in Australians under 40.

Professor Whiteman said that the test may be useful for those under 40, but it may not be as accurate, as that wasn’t the demographic it was based on.

But he added complete accuracy couldn’t be guaranteed even for the target demographic.

“I don’t think it’s possible that we’ll ever get to 100%. I think that’s a holy grail that we aspire to, but in reality, cancers are very complex diseases and their causality includes many, many, factors, including unfortunately some random factors.”

The prognosis for melanoma patients is significantly better when it is detected earlier. The University of Queensland’s Professor of Dermatology H. Peter Soyer explained that the five-year survival rate for melanoma is 90%. But this figure jumps to 98% for patients diagnosed at the very early stages.

“At the end of the day, everything that raises awareness for melanomas and for skin cancer is beneficial,” Professor Soyer said.

Dr Hassan Vally, a senior lecturer in epidemiology at La Trobe University, said the way risk is often communicated is hard for people to grasp. But he said this model would provide people with a tangible measure of their risk of disease, and point them towards what they may be able to do to reduce it.

“Everything comes back to how people perceive their risk, and how can they make sense of it.

The Conversation“If it makes people more aware of their risks of disease that’s a good thing, and if that awareness leads to people taking action and improving their health then that’s great.”

Phoebe Roth, Editorial Intern, The Conversation

This article was originally published on The Conversation. Read the original article.

European Court Rules Against Turkey’s Religion ID


Designation on identification cards used to discriminate on basis of religion.

ISTANBUL, February 5 (CDN) — A European court on Tuesday (Feb. 2) ordered Turkey to remove the religious affiliation section from citizens’ identification cards, calling the practice a violation of human rights.

Religious minorities and in particular Christian converts in Turkey have faced discrimination because of the mandatory religion declaration on their identification cards, which was enforced until 2006. Since then, citizens are allowed to leave the “Religion” section of their IDs blank.

The ruling by the European Court of Human Rights (ECHR) “is a good thing,” said Zekai Tanyar, president of the Turkish Protestant Alliance, citing prejudices against Christian converts.

“[Religion on the ID] can cost people their jobs,” he said. “It has been known to affect whether they get a job or not, how people look at them, whether they are accepted for a post or an application of some sort. Therefore I think [the ruling] is a good and appropriate thing.”

Tanyar said the same principles would apply in the case of Muslims living in a country that had prejudices against Muslims. For converts in Turkey having to state their religion on their ID cards, “in practice, and in people’s experience, it has been negative.” 

The ECHR ruling came after a Turkish Muslim national filed a petition challenging that his identification card stated his religion as “Alevi” and not Muslim. Alevis practice a form of Shia Islam that is different from that of the Sunni Muslim majority.

The court found in a 6-to-1 vote that any mention of religion on an identity card violated human rights. The country was found to be in violation of the European Convention of Human Rights – to which Turkey is a signatory – specifically Article 9, which deals with freedom of religion and belief; Article 6, which is related to due process; and Article 12, which prohibits discrimination.

The presence of the “religion” box on the Turkish national identification card obliges individuals to disclose, against their will, information concerning an aspect of their personal convictions, the court ruled.

Although the government argued that indication of religion on identity cards did not compel Turks to disclose their religious convictions, the ECHR found that the state was making assessments of the applicant’s faith, thus breaching its duty of neutrality and impartiality.

In a statement on the verdict this week, Turkish Prime Minister Recep Tayyip Erdogan said that the ruling was in line with the government’s intentions.

“I don’t see the ECHR decision as abnormal,” he said, according to Turkish daily Taraf. “It’s not very important if it is removed.” 

The ECHR is independent of the European Union, which Turkey seeks to join. The rulings of the ECHR are binding for members of the Council of Europe, of which Turkey is a member, and must be implemented.

A Step in the Right Direction

Human rights lawyers welcomed the decision of the ECHR, saying it is a small step in the direction of democracy and secularism in Turkey.

“It is related to the general freedom of religion in our country,” said human rights lawyer Orhan Kemal Cengiz. “They assume everyone is Muslim and automatically write this on your ID card, so this is a good reminder that, first of all, everyone is not Muslim in this country, and second, that being a Muslim is not an indispensible part of being Turkish.”

The lawyer said the judgment would have positive implications for religious minorities in Turkey who are subject to intolerance from the majority Muslim population. 

In 2000 Turkey’s neighbor Greece, a majority Christian Orthodox country, lifted the religion section from national IDs in order to adhere to European human rights standards and conventions, causing tumult among nationals.

“In Turkey, Greece or whatever European country, racism or intolerance or xenophobia are not rare occurrences if [religion] is written on your card, and if you are a minority group it makes you open to racist, xenophobic or other intolerant behaviors,” said Cengiz. “There might be times that the [religious] declaration might be very dangerous.”

International Implications

It is not yet known what, if any, effect the ECHR decision could have on the rest of the Middle East.

Because of its history, economic power and strategic location, Turkey is seen as a leader in the region. Like Turkey, many Middle Eastern countries have a place for religious affiliation on their identification cards. Unlike Turkey, listing religious affiliation is mandatory in most of these countries and almost impossible to change, even under court order.

According to Human Rights Watch (HRW), religious identification is used as a tool to deny jobs and even basic rights or services to religious minorities in many Middle Eastern countries.

“It’s a serious problem from a human rights point of view,” said Joe Stork, deputy director for the Middle East and North Africa for HRW, an international human rights organization. “It’s especially problematic when that requirement becomes a basis for discrimination.”

Stork said the identification cards shouldn’t have a listing for religion at all. He said the European decision may eventually be used in legal arguments in Middle Eastern courts, but it will be a long time before change is realized.

“It’s not like the Egyptian government is going to wake up in the morning and say, ‘Gee, let’s do that,’” Stork said.

Egypt in particular is notorious for using religion on IDs to systematically discriminate against Coptic Christians and converts to Christianity. While it takes a day to change one’s religion from Christianity to Islam on their ID, the reverse is virtually impossible. 

Report from Compass Direct News 

MALAYSIA: COURT SET TO RULE ON USE OF ‘ALLAH’ AMONG NON-MUSLIMS


Judges to determine whether Malaysians of other faiths can use the Arabic word.

MUMBAI, India, July 6 (Compass direct News) – With the Kuala Lumpur High Court in Malaysia scheduled to determine the legality of the word “Allah” in non-Muslim literature tomorrow, what is at stake goes beyond the sanctioned name for God among non-Muslims in the majority-Muslim nation.

Such a limit on free speech in Malaysia is especially biting for Muslim converts to Christianity; already the Malaysian government does not recognize their conversions and marriages and still considers their offspring to be legally Muslim. With non-Muslims increasingly feeling the sting of discrimination and Muslim elites feeling a need to assert a national Islamic identity, the skirmish over “Allah” is clearly part of a greater cultural war.

Malaysian authorities and Malaysia’s Roman Catholic Church have continued to lock horns over use of the word “Allah” in the Malay-language edition of the Herald, the church’s newspaper, as they await the ruling. The newspaper had been allowed to use the term until a final court decision, but the Kuala Lumpur High Court on May 30 overturned that brief reprieve.

The Catholic newspaper has provided a panoply of historical uses of “Allah” among Christians in Malaysia. The Rev. Lawrence Andrew, editor of the Herald, quotes examples from a Malay-Latin dictionary dated 1631, and the Dutch-Malay Dictionary of 1650 lists “Allah” as the vernacular translation for God.

“This is testified by the fact that we have a Malay-Latin Dictionary printed in 1631, in which the word ‘Allah’ is cited,” Andrew said. “To have a word in a dictionary means that that particular word has already been in use in the community prior to the dictionary. The word for ‘God’ in Latin is ‘Deus’ and in Malay, it is ‘Allah.’ Upon the arrival of the Dutch…a Dutch-Malay Dictionary was produced in 1650 where the word for ‘God’ in Dutch was ‘Godt,’ and in Malay, ‘Allah.’”

According to church sources, the Malay term for “God,” Tuhan, came into vogue only after deadly May 13, 1969 communal riots as part of a national unity campaign.

Andrew noted that “Allah” is an Arabic term derived from the same roots as the Hebrew Elohim, and that the word pre-dates Muhammad, Islam’s prophet. Besides ignoring history, Andrew says, the government also conveniently ignores its universal use among Christians in the Middle East.

“Since the status quo remains, we will not use the word ‘Allah’ in our publication” until the court says otherwise, Andrew said. “In fact we have not been using it since our January edition.”

Since 1970, the government of Malaysia has consistently championed Islam as a parallel source of identity and nationalism among the politically dominant Malay-Muslim majority. Dress codes, cultural norms and the Malay language underwent a rapid Islamization in tandem with discriminative actions against minority groups.

Christians were particularly hard-hit by the effort in the name of national unity. Licences are rarely issued for church buildings in the capital city, Kuala Lumpur. New evangelical congregations had to meet at either hotels or warehouses for their Sunday services while Islamic semiotics and terminologies swamped the intellectual and official discourse. Conversion of Christians to Islam were particularly trumpeted by the media.

These efforts have largely failed. Local churches continued to grow, and the number of secret Muslim converts to Christianity began to rise.

At the same time, pandemic corruption and political authoritarianism have gradually led to a sense of disenchantment with political Islam among many. This erosion in Malay-Islam dominance has led to political bankruptcy, as evidenced by disastrous results for the ruling coalition during March 2008 general elections.

Given these political realities, Malay elites believe they can ill afford to be seen as soft on minority “encroachment,” and observers say this need to ingratiate Islamists lies at the root of the tussle over non-Muslim use of the word “Allah.” Officially, however, the government says only that use of the word among non-Muslims could create “confusion” among Muslims.

The Herald has a circulation of 13,000 and an estimated readership of 50,000. The newspaper is sold in Catholic churches and is not available from newsstands.

Malaysia’s population is about 60 percent Muslim, 19 percent Buddhist and 9 percent Christian. About 6 percent are Hindu, with 2.6 percent of the population adhering to Confucianism, Taoism and other traditional Chinese religions.

Arabicization of Malay Language

The debate over “Allah” follows an effort by the government to promote the Arabicization of the Malay language at the expense of Sanskrit and Malay terms. When a Malaysian student has to refer to a pig in an essay or test, the required term is the Arabic khinzir.

Other Malay terms such as pokok (tree) and bunga (flower), long used to refer to loan principal and interest respectively, have been expunged from school texts in favor of the Arabic kaedah (base) and faedah (benefit).

Some sources indicate that the Arabicization of the Malay language, however, has come with unintended consequences, such as making Christian mission work and translation easier. Since the Malay vocabulary has its limitations, Christians can use time-tested Arabic-derived terms to provide meaningful context.

For a long time, the only Malay Bible available in Malaysia was the Indonesian “Al Kitab,” which, included the word “Allah.” As Bahasa Malaysia (official name of the Malay language in Malaysia) and Bahasa Indonesia are very similar, the “Al Kitab” can be easily understood by a native speaker of Malay. As a result, the “Al Kitab” was viewed as an unwelcome missionary tool by Malaysian authorities. Its legal status was heatedly contested behind closed doors during the 1981-2003 reign of then-Prime Minister Mahathir bin Mohamad.

Significant Christian indigenous populations in East Malaysia use Bahasa Malaysia as a language of wider communication. The Malay-language content of the Herald reportedly serves just that need: using the national language with universal terms across a multi-lingual Babel of tribal Catholic communities in East Malaysia.

Report from Compass Direct News 

Sodom found? The quest for the lost city of destruction – Part 1


By Brian Nixon

Special to ASSIST News Service

I met Dr. Steven Collins in the reception area of Trinity Southwest University in Albuquerque, where he serves as provost and professor. Instead of staying at the school, we headed off to a local coffee shop.

Dr. Collins didn’t look like your average jet-setting archeologist: no Indiana-Jones leather jacket, hat, or whip. Instead, Steve wore jeans, sandals, and a “Life is Good” t-shirt. And for Steve, that motto is playing out in his own life.

With his newest discoveries in Jordan, life is turning out very good for the unassuming archeologist from New Mexico.

I first got word of his recent finding at Calvary of Albuquerque, where Steve sat down for an interview with Senior Pastor, Skip Heitzig. Steve brought some convincing evidence of a monumentally significant find. Dr. Collins contends that he may have discovered the historic city of Sodom.

Steve told me in our interview that his interest in the location of Sodom began in 1996. Then, Steve was working on a dig in the West Bank north of Jerusalem, the site of biblical Ai, but was also leading archeology tours in the Near East.

It was on one of these trips that Steve began to question the traditional site of Sodom, what is known as the “Southern Theory.” This theory attributes the site of Sodom to the southern region of the Dead Sea.

“I began to read Genesis 13-19, and realized that the traditional site did not align itself with the geographical profile described in the text,” Steve told me.

“Now let me say,” he continued, “that many scholars don’t have a high view of Scripture. Some even frown upon using biblical texts as a tool for location designation. My philosophy is that the text is generally reliable and can—and should—be used (at bare minimum) as a basic guide for a geographical profile.”

“When I read how the author of Genesis described the area of Sodom and then looked at the area of the traditional site in the Southern region, I said: ‘This cannot be the place. There are too many differences of description.’

“Sadly, because of my work at the site of Ai, I was unable to really investigate and do research on my initial thoughts. So I let it sit for over five years.”

The geographical point at issue, according to Steve, is how the text in Genesis describes the region of the Kikkar, understood as “the disc of Jordan.”

Dr. Collins continued, “When the Bible uses the description of Kikkar, it is only referring to the circular region of the Jordan Valley east of Jericho and north of the Dead Sea.”

“This region is the breadbasket of the area, full of freshwater and farmland,” he explained. “All of this is interesting to me because Kikkar can also mean “flat bread,” like a tortilla here in New Mexico.”

So what’s the issue?

According to Collins, “The traditional “Southern Theory” site of Sodom does not have the geographical parallels described in the text. Namely: 1. One can see the whole area from the hills above Jericho (Bethel/Ai), 2. It must be a well-watered place (described, “like Egypt.”), 3. It has a river running through it (the Jordan), and 4. It must follow the travel route of Lot” (who went to the other side of the Jordan, eastward, away from Jericho.)

Though the traditional site does not have any of these geographical indicators, the site in Jordan, Tel-al-Hamman, does. How did Dr. Collins become aware of this site? That is a fascinating story in and of itself—which we’ll turn to in Part 2.

Report from the Christian Telegraph

EGYPT: TWO COPTS RE-ARRESTED IN ABU FANA MURDER


Christians fear police coercing them to drop charges of Muslim attack on monastery.

ISTANBUL, May 29 (Compass Direct News) – Police this month released two Copts wrongfully arrested for killing a Muslim during an attack on Abu Fana monastery in Egypt in May 2008, but then re-arrested them as part of an intimidation campaign against Christians, their lawyer said.

More worrisome to the Christians in custody is that their fate most likely will be decided outside of the justice system, in “reconciliation meetings.” The state prosecutor investigating the case has not announced the results of his findings on the true identity of the murderer, as he is awaiting the outcome of the out-of-court talks between Copts and local Muslims.

Brothers Refaat and Ibrahim Fawzy Abdo have been incarcerated for a year. On May 3 the two brothers were released on bail, but the Minya State Security Services issued a new detention order and had them arrested on May 20 for “security reasons.” Egyptian security forces can incarcerate people without reason according to provisions in criminal law.

A criminal court in Cairo ordered the release of the Fawzy Abdo brothers twice, but each time the interior ministry issued another arrest order. Advocacy groups say the interior ministry is working with local police and the investigating officer to keep them detained, force a confession and make the Copts look guilty in the Abu Fana attack.

“Police arrested them for reasons of ‘security concerns’ in spite of no evidence,” said Ibrahim Habib, chairman of United Copts of Great Britain. “They are comforting Islamists by scapegoating Christians.”

The two men worked as building contractors on the walls of Abu Fana monastery in Upper Egypt when nearly 60 armed Muslim residents attacked it in May 2008. The attack left one Muslim dead and four Christians injured, and two of three monks briefly kidnapped were tortured.

Five days after the attacks, security forces arrested the Fawzy Abdo brothers, charging them with murder. In November they were sent to El Wadi El Gadid Detention Camp near the Egypt-Sudan border and tortured as authorities tried to extract a false confession of murder, their lawyer said.

Minya Gov. Ahmed Dia el-Din claimed the Muslim murdered at Abu Fana was killed by one of the brothers from 80 meters away. But the Coptic brothers’ lawyer, Zachary Kamal, told Compass that an autopsy showed a bullet fired from a short distance.

The two men have faced extreme conditions in prison such as solitary confinement and broken teeth from beatings, and they have not been allowed to see their families, who are undergoing extreme hardship. Refaat Fawzy Abdo has six children and Ibrahim Fawzy Abdo has seven; both Christians are the breadwinners of their households.

Reconciliation Instead of Justice?

Reconciliation meetings with area Muslims continue with the participation of Coptic businessmen, the diocese of Mallawi, a member of Parliament and attorney Kamal, all under the auspices of the police.

Such meetings are somewhat customary in Egypt, in which different parties come together to settle legal matters out of court. They carry a social purpose of restoring faith and communal harmony in the face of sectarian tensions.

Kamal said he was not opposed to a reconciliation meeting instead of normal judicial channels, but that terms of the discussion were unacceptable. Authorities want the brothers to admit to the murder of the Muslim and the Copts to pay compensation to the victim’s family.

“They want the Copts to accept guilt, but that means they will carry the blood of the victim the rest of their lives,” Kamal said.

Other Copts worry that the meetings are a substitute for administrative justice, and that police are using the brothers as a bargaining tool to force Abu Fana’s monks to drop charges against local Muslims and call off the investigation of the attack.

“The brothers are still held because they are being used as a negotiation chip,” said Samia Sidhom, English editor of Egyptian Christian weekly Watani. “The reconciliation efforts are to make the monks change their testimony. If they do that, the brothers will be released.”

Sidhom said that Coptic church leaders entered into negotiations with local Muslims and politicians and gave up their legal rights because obtaining justice in the Islamist-tilted Egyptian legal system is very difficult.

“Typically a Copt or their buildings are attacked, and the only way for the police to avoid punishing the culprits is through these reconciliation meetings, where the Copts give up any legal rights they have,” Sidhom said.

State officials, however, said the Copts are superimposing religious persecution claims onto a simple argument over property. The Minya governor said the attacks were not religious but were provoked by a long-standing land dispute between the monks and local Bedouins.

Whether the monastery attack started as a land dispute or not, the findings of secular rights groups revealed that in the course of the violence, attackers tied two of the kidnapped monks to a palm tree, whipped and beat them, and forced them to spit on a cross and give the confession of Islam, according to the Egyptian Initiative for Personal Rights.

Motives for the May 2008 attacks against the monastery, located 200 kilometers (124 miles) south of Cairo, are still unknown. Coptic advocacy groups claim the attacks were motivated by growing hostility against Egypt’s Christian community.

Report from Compass Direct News

PAKISTAN: CHRISTIAN CHARGED WITH ‘BLASPHEMY’ FOR TEXT MESSAGE


Defender of minority rights allegedly framed for making legal challenges in church land dispute.

ISTANBUL, February 5 (Compass Direct News) – More than 100 protestors last week surrounded a Pakistani courthouse and chanted death threats against a Punjabi Christian said to be framed for sending a “blasphemous” text message on his cell phone.

Rawalpindi police arrested Hector Aleem, 51, on Jan. 22 and detained him on charges of sending a text message that insulted the Islamic prophet Muhammad. At his Jan. 27 hearing at the Rawalpindi Sessions Court, crowds gathered and began shouting death threats.

His attorney, Malik Tafik, told Compass that a local man allegedly framed Aleem for the charges because Aleem has made legal challenges on behalf of Christians involved in a land dispute. Aleem directs a small agency that often defends the rights of Christians.

Last November, a scholar associated with the national Islamist political movement Sunni Tehreek received a text message claiming to have come from Aleem. The religious scholar registered blasphemy charges against Aleem on Nov. 28 at the Rawalpindi police station.

Police raided Aleem’s house at 1:30 a.m. on Jan. 22 and assaulted him, his wife, and his two daughters. They also stole 50,000 Pakistan rupees (US$630) worth of valuables and broke pictures of Jesus hanging on their walls, according to a report from the Center for Legal Aid Assistance and Settlement (CLAAS).

Authorities charged him with violating sections 295c (blasphemy) and 109bb (abetting) of the Pakistani criminal code. Aleem was transferred to a Rawalpindi anti-terrorism court for a second hearing on Jan. 30, where an even larger crowd of protestors gathered shouting that his life would not be spared. Many of those who came to protest were associated with Sunni Tehreek, which has been involved in violent sectarian clashes with other Islamist movements in the last decade.

“There were about 150 people protesting that Aleem should be handed over to them,” Tafik said. “And there were many journalists, two news stations, and lawyers who came out to protest against him.”

Aleem is detained at the Adiyala Jail in Rawalpindi. During his incarceration, police have mistreated him and denied him adequate food and access to medicine for his heart condition. He told lawyers that police have not allowed him to meet with his family and referred to him as “choohra” (sweeper), a derogatory term for Pakistani Christians to designate them as the lowest rung of society.

At a hearing at an anti-terrorism court on Monday (Feb. 2), Judge Sakhi Mohammad Kohut exonerated him of blasphemy charges but did not clear him of abetting. A government official told Compass that the judge’s decision was heavily influenced by Islamic extremists attending the open court hearing who told the judge, “If you release [Aleem], then we will kill him outside.”

At the hearing, the judge implicated the man who allegedly framed Aleem – Bashar Kokar, previously charged multiple times with fraud – accusing him of using his cell phone to send a blasphemous message against Muhammad. Kokar was charged with blasphemy and arrested later that day. But court evidence shows the original text message came from an unregistered mobile number that pertained to neither Kokar nor Aleem, sources said – exonerating Aleem, but also making it difficult to prove that Kokar framed him. Khushdil Khan Malik, deputy secretary of Pakistan’s Ministry of Human Rights, said he believes the judge implicated Kokar as a scapegoat for the blasphemy charges in order to appease the extremists.

The next hearing will be held in March. Attorney Tafik told Compass he believes Aleem will be cleared of all charges because there is no evidence against him.

 

Targeted for Defending Christian Rights

Sources said they believe Aleem was framed due to his social activism as director of a small Non-Governmental Organization that lobbies for the rights of Pakistani Christians in Islamabad.

In November he became involved in a land dispute between a congregation and a local municipality that wanted to demolish their church building. He has been wrongfully implicated in the past for minor offenses, a government deputy said, particularly for his advocacy work against the Capital Development Authority, a municipal works agency that has been charged with unlawful confiscation and destruction of Christian property.

Aleem has been cleared of these minor offenses. The seriousness of the blasphemy charge, however, puts him and his family in danger. Besides his attorney, other legal advocates said they believe he will be cleared of all charges as there is no evidence that he sent the original text message.

Until then, his family is hiding underground due to threats of violence by Muslim extremists, said Joseph Francis, national director of CLAAS. And once he is released, it will be hard for Aleem to return to a normal life in Rawalpindi with the stigma of even unproven charges of blasphemy hanging over his head.

“What will happen after [the trial] is a matter of concern,” said Malik of Pakistan’s human rights ministry. “There have been many incidents of the sudden deaths of people charged with blasphemy.”

As many of those hostile to him are members of Sunni Tehreek who are dispersed throughout Pakistan, he and his family would be targeted by local members of the organization if they fled to another city. The only solution may be to seek asylum in another country, a source told Compass.

 

Problematic Law

Blasphemy has been used frequently in Pakistani law as a tool to silence or intimidate non-Muslims, including another case this week.

Yesterday a pastor, his son, and his father were charged with blasphemy in the village of Baddomehli, 100 kilometers (62 miles) from Lahore. Muslim classmates of pastor Shafik Masih’s teenage son claimed he had a blasphemous pamphlet in his backpack and began to assault him, according to a CLAAS report.

Realizing the danger of sectarian violence, the police chief of the region yesterday called on Christians to seek refuge as local Muslims were assembling a protest.

Christian members of Pakistan’s Parliament have moved to strike the blasphemy laws from the national criminal code.

“In the past, only a superintendent of police could file blasphemy charges,” attorney Tafik said. “But now a private person can register a case of blasphemy and it can be misused because anyone can use it.”  

Report from Compass Direct News

NEW PARTNERSHIP HELPS THOSE TRAPPED IN PORNOGRAPHY TO GET FREE


SurfRecon, Inc., Shelley Lubben, and the Pink Cross Foundation have partnered to bring the latest Internet-safety software to families and communities struggling with Internet pornography and to raise awareness about the Pink Cross Foundation, which helps individuals trapped in the adult-entertainment industry start a new life, reports SurfRecon, Inc..

“We realize that parents are struggling with trying to protect their families from Internet pornography, and filters cannot do the job by themselves—especially when someone in the home has a pornography problem,” said Shelley Lubben, Director of the Pink Cross Foundation, “Filters are great, when they work. But I have heard too many scary stories about smart, tech-savvy kids bypassing an Internet filter to access Internet porn.

“We all need to do a better job watching our kids, and SurfRecon is the tool that parents to do just that.”

The new internet-safety software the partnership promotes is the SurfRecon pornography-detection tool, which works hand in hand with a filter to offer “protection + detection” in a home or business.

Besides raising awareness about SurfRecon pornography-detection tools, the partnership also provides much-needed funding for the Pink Cross Foundation by contributing a portion of all purchases of SurfRecon products through the Pink Cross Foundation’s website back to the foundation.

“I thought teaming-up with the Shelley Lubben and the Pink Cross Foundation was a great idea, because not only are we working together to help parents protect their families from pornography,” said Matthew Yarro, Executive VP for SurfRecon, Inc, “But we are also solving another problem. We are helping individuals, performers and sex workers, leave the adult entertainment industry and start a new life.

“We are proud to be contributing to the Pink Cross Foundation.”

 

What Is a SurfRecon Pornography Detection Tool?

The latest wave in Internet-safety tools is a pornography-detection tool, and SurfRecon is the leader. A pornography-detection tool leverages digital signatures, similar to fingerprints, that uniquely identify a pornographic image or video. SurfRecon currently maintains the largest collection of digital signatures with over 200 million in its database.

The SurfRecon software comes pre-installed on a standard USB thumb drive, which can be used on almost any Windows, Macintosh or Linux computer system. The software is easy to use and allows an individual to quickly and accurately scan a computer for pornographic content. The tool also offers a number of safety tools for individuals reviewing any content found.

 

About SurfRecon, Inc.

SurfRecon, Inc. is an Orem, Utah-based company that develops cutting-edge digital detection technologies. It’s flagship product, SurfRecon, is a pornography-detection tool that is in use by families, businesses and law-enforcement agencies around the world.

 

About Shelley Lubben

Shelley Lubben is a mother, a missionary to the sex industry, fighter for truth and advocate for sex workers and porn performers who are abused by the adult industry.

Shelley is also a former porn actress fighting tirelessly against the pornography industry, which affects most of the world in a destructive way. Unrelenting in the cause of human rights, Shelley is passionate to educate people all around the world about the abusive and illegally operating porn industry as well as inspire the world to stop viewing pornography and stop contributing to the destruction of men and women who are being abused daily in the pornography industry.

 

About The Pink Cross Foundation

The Pink Cross Foundation is a compassionate humanitarian outreach dedicated to helping improve the lives of persons struggling with pornography addiction, sex industry abuse, sexual abuse and more. Shelley Lubben, former porn actress and prostitute in the 90’s, was diagnosed with Bipolar disorder, Post Traumatic Stress Disorder, Depressive Disorder, Impulse Control Disorder and substance abuse due to years of trauma from the sex industry. She was prescribed anti-depressants, Lithium, and sleeping pills and recommended counseling for the next twenty years!

After eight years of recovery at the Champion’s Center, Shelley conquered the horrible effects of her past and became a Champion in life through the power of Jesus Christ. Ten years later Shelley is on a mission to go back to the sex industry to reach out to porn stars and sex workers with the power and love of Jesus Christ. Shelley is also on a mission to smash the illusion of porn and help people overcome pornography addiction.

Report from the Christian Telegraph