The Assignment should be submitted on Turnitin. Your job in this a.docx

The Assignment should be submitted on Turnitin. Your job in
this assignment is to create two Virtual machines each running a
different but the latest distribution of Linux e.g. Ubuntu Server
and CentOS. Each of these VM’s is to offer services to a user
base.
The Virtual Machines can be implemented using any hypervisor
e.g. VMWare Player, Virtual Box or anything else you think is
appropriate.
You can use bridged or host only networking when setting up
these Virtual Machines. When implementing the Virtual
Machines, rather then obtaining an address from the
HyperVisors DHCP server you should ensure the addresses used
are static and assigned from your network. YOU WILL NEED
TO WORK OUT WHAT ADDRESS SPACE YOU ARE USING
AND HOW IT WILL IMPACT YOUR LAN.
Part 1: Virtual Machine One – DNS & SSH Server (3 marks)
The first Virtual Machine should be installed and have the
BIND (DNS) server installed on it. While you do not own any
address space/ name space your name server should manage the
following domains:
saffioti.org.au
The name server should answer queries for this domain. In
addition to the saffioti.org.au zone, a zone should be set up for
the reverse zone – the reverse zone would be whatever the
address range is of your virtual machine. You should do some
research on how Bind handles reverse zones.
You should set up the saffioti.org.au zone with the usual
information including SOA, NS and other records where
appropriate. The address used for this should be the address of
the virtual machine. You should give this Virtual Machine an A
record with the name server1.You should also create a A record
for server2.
In addition to this you should create an CNAME record with the
name www. When a user does a lookup on www.saffioti.org.au-

the address returned should be that of the other virtual machine
(Virtual Machine Two).
Be sure to create the appropriate reverse (PTR) records for the
machines and to help other administrators be sure to put in
place appropriate TXT records.
Once complete, you should fine tune your DNS Servers Virtual
machine. Do this by disabling services that were installed but
are not required. Be very careful not to break anything here. As
a tip you will want to keep both DNS and SSH services active.
Ensure both DNS and SSH are invoked at startup.
Finally harden this Virtual Machine using a firewall. Set up
filters which allow access to the services possibly being access
on the Virtual Machine from other hosts – specifically SSH and
DNS. You can assume this incoming traffic can come from
anywhere. You will need to make sure these rules always take
affect at boot.
Test your virtual machine by setting your Host computer (i.e.
the computer that is running the VM) Name Server to the
address of the Virtual Machine. See if you can resolve queries
for the A records create in saffioti.org.au i.e. server1 and www.
Document the entire process and challenges you experienced.
You can install BIND from source or using your package
manager.
Part 2: Virtual Machine Two (3 marks)
The second Virtual Machine is to have the LAMP software
package installed. LAMP is a standard bundle in the Ubuntu
Server platform.
Once complete set up this Virtual Machine to host a website
using the Apache Web Server.
The Virtual Machine should have a statically assigned address
which matches that specified in the A record for host www. Test
your Apache Server Virtual Machine by using a web browser on
another host and trying to browse the website
www.saffioti.org.au.
Finally harden this host so that only services being used can be
accessed by other machines. You will need to use IPTables.

Part 3: Remote File Access (3 marks)
Once you have set up the web server (in part 2) and tested it,
install any FTP server. The FTP server would allow users to
upload/ download files to the web server. Configure the server
appropriately and then test from another host. You will need to
make changes to your firewall configuration. In addition to this
add a CNAME for ftp on the name server pointing to server2.
Part 4: Making DNS Robust (3 marks)
You are to also install bind on Virtual Machine Two and make it
a secondary for the above domain. You can install this service
from a package or configure from source.
Part 5: Simple Web Services (3 marks)
In Virtual Machine Two you set up a web server for the DNS
namesaffioti.org.au.The server is implemented using the HTTP
protocol listening on port 80. Your challenge is to make the
same site accessible using the HTTPS protocol. To do this set
up SSL with a self signed certificate for the site.
Once configured correctly you should be able to access
saffioti.org.au on both HTTP/HTTPS ports. Naturally you will
need to make appropriate changes to your firewall rules.
Religion and Spirituality
Most people, whether or not they are personally religious, have
an opinion about what religion is. It has also become quite
popular in recent years to distinguish between religion and
spirituality. But as is often the case in academic inquiry, things
we think we understand are fuzzy when we try to define them
precisely. How might you define “being in love,” for example?
We kind of know it when we experience it, but it is hard to pin
down a definition.

So it is with the terms “religion” and “spirituality.” Both are
complex phenomena, multidimensional in nature, and any single
definition is likely to reflect a limited perspective or interest.
What exactly is the difference, if there is one, between being
religious versus spiritual? In the attempt to define the two, it
might help to first take a quick trip through history and see how
things have changed since the academic study of religion began
in the nineteenth century.
A History of Terminology
Religion is the more traditional term of things studied in this
discipline. The word “religion” comes from the Latin root
religio, signifying a bond or tie, specifically between a person
and a higher power of some sort. The term has carried notions
of a supernatural power to which people are committed, the
feelings present in individuals who conceive of this power, and
the ritual acts carried out with regard to that power. Still, there
has been ongoing debate about how best to define religion. For
the greater part of the past century, scholars viewed religion as
a broad, multifaceted category that encompasses both individual
and institutional levels of analysis. Here are a few examples of
the ways, past and present, that influential scholars have
attempted to defined religion:
The feelings, acts, and experiences of individual men in their
solitude, so far as they apprehend themselves to stand in
relation to whatever they may consider the divine. (James,
1902)
A unified system of beliefs and practices relative to sacred
things . . . which unites into one single moral community called
a Church, all those who adhere to them. (Durkheim, 1912)
The serious and social attitude of individuals or communities
toward the power or powers which they conceive as having
ultimate control over their interests and destinies. (Pratt, 1920)

A set of symbolic forms and acts that relate man to the ultimate
conditions of his existence. (Bellah, 1970)
A system of beliefs in a divine or superhuman power, and
practices of worship or other rituals directed towards such a
power. (Argyle and Beit Hallahmi 1975)
Systems of belief in and response to the divine, including the
sacred books, cultic rituals, and ethical practices of the
adherents. (O’Collins and Farrugia 1991)
A system of beliefs and practices observed by a community,
supported by rituals that acknowledge, worship, communicate
with, or approach the Sacred, the Divine, God, or Ultimate
Truth, or Reality. (Koenig 2008)
The concept of religion has changed massively over the
centuries, and it is really only since the latter part of the
nineteenth century that having a religion has come to refer to
the extent to which someone adheres to a faith tradition, and to
be contrasted with non-religion. Before that, someone’s religion
might have been his or her pattern or rule of life. The meaning
of religion has slowly changed from a conceptualization of
religion as an interior virtue to an external function that
consists of an accumulation of propositional states and beliefs
that represent particular doctrinal content.
Religion has also had slightly different meanings in different
cultures and historical periods. In most countries, Christianity is
an elective religion; that is, people opt in or out of it. The same
is probably true of Western Buddhism. However, other religions
are closely intertwined with cultural identity. To be Jewish, for
example, is as much a matter of cultural or ethnic identity as of
what is now thought of as “religion.”
Attempting to capture the nature of religion, let alone study it,
is also complicated by the fact that it is so multifaceted. For

most people, religion consists of a set of beliefs, rules, and
behaviors established by some kind of institution, though what
these beliefs, rules, and behaviors might actually be differs
from one religion to another. Even within a particular religion
there are variations in how that religion is understood and
practiced. This is also true of the individual members of a given
religion. A person can be religious in one way but not in
another. For example, someone might be a believer but not a
religious practitioner. In other words, different people are
religious in different ways.
Historically speaking, the term “spirituality” is newer, taking on
some of the traditional weight of the idea of religion during the
latter decades of the 20th century. Broader concepts of religion
narrowed to carve out space for spirituality, which derives from
the Latin word spiritus, meaning “breath” or “life.” The core
sense of that is being immaterial, coming from a dualistic view
of matter versus spirit. This division is longstanding, even
represented by Christian Protestant church offices where
deacons are charged with attending to the congregation’s
material needs while elders tend to the spiritual needs.
However, spirituality itself is also a multidimensional construct.
Here are a few examples of the ways, past and present, that
influential scholars have attempted to defined spirituality:
That basic practical or existential attitude of man which is the
consequence and expression of the way in which he understand
his religion existence. (von Balthasar 1965)
That vast realm of human potential dealing with ultimate
purposes, with higher entities, with God, with love with
compassion, with purpose. (Tart 1975)
Those attitudes, beliefs, and practices which animate people’s
lives and help them to reach out towards super-sensible
realities. (Wakefield 1983)
That which is involved in contacting the divine within the Self.
(Fahlberg and Fahlberg 1991)

A subjective experience of the sacred. (Vaughan 1991)
The search for existential meaning. (Doyle 1992)
The feelings, thoughts, experiences, and behaviors that arise
from a search for the sacred. (Hill 2000)
The way individuals seek and express meaning and purpose and
the way they experience their connectedness to the moment, to
self, to others, to nature, and to the significant or sacred.
(Puchalski 2009)
The Spiritual Turn
So why the shift in language from “religion” to “spirituality”?
Words, of course, have connotations. It is the connotations of
the terms “religious” and “spiritual” that led to the shift in
language. In general, spirituality has connotations of being
more personal and psychological whereas religion connotes
more institutional and sociological dimensions.
These nuances mean more in the current culture than they did
some years ago. The Western world has seen a rise in
secularism and growing disillusionment with institutions in
general and religious ones in particular. Secularization models
have argued that as the secular progresses and science
progresses, religion and mysticism recede. Certainly, this
explains much of what has happened in the West in recent
decades, egged on by failures of institutionalized religion such
as the child abuse scandal in the Roman Catholic Church.
Others have argued that secularization theory should be revised
so that religion is transformed, not eliminated. Part of this is the
dichotomizing of human experience into public and private
spheres, resulting in a privatization of religion. This rings true
in our day: personal religion or spirituality is fine, but public

expressions or efforts to make one’s religious standards hold for
the community meet with opposition.
This shift is famously captured by the idea of “Sheilaism”, a
self-named “religion” of a young nurse interviewed about her
faith. She believed in God but was not really religious nor did
she go to church. Her faith was her own little voice and so her
faith took on her own name. Here is something, but not religion.
It captures the shift in culture that is trying to carve a cleft
between religion and spirituality, as spirituality captures
individual experience that is separate from established versions
of religion, and thus free to be shaped by individuals.
Lacking clear definitions, common parlance leads to more
connotations of the two terms. While religion is seen as
institutional, spirituality is individual. Religion is external and
objective whereas spirituality is internal and subjective.
Religion is old and spirituality is new. Religion is structural,
fixed, and frozen whereas spirituality is functional, flexible,
and dynamic. Religion requires a deity and spirituality does not.
Some would take the next step to say religion is good and
spirituality is bad, or vice versa. The debate continues, though,
as some see carving spirituality out of religion gives one an
“easy religion” or sense of “cheap grace” (since religions
typically come with moral codes), while the other side sees it
merely as teasing out what is valuable from what is superficial
or superstitious. Popular thought generally approves the split,
whereas many religious thinkers argue one cannot split religion
and theology from spirituality.
Categories for Being Religion and/or Spiritual
If we take the vague concepts of religion and spirituality,
people may then fall into one of four categories: “religious but

not spiritual”, “religious and spiritual,” spiritual but not
religious,” and “neither religious nor spiritual.” Most
Americans consider themselves to be both religious and
spiritual, though the data is ambiguous at times due to differing
categories and terms used in surveys. Some 18% of Americans
surveyed claim to be spiritual persons but not religious, more
than the 15% who claim neither. Thus, most nonreligious
persons say they are spiritual, outnumbering atheists and
agnostics combined.
A study comparing spiritual but not religious persons to
spiritual and religious ones found that compared to the “and”
group, the spiritual but not religious group was less likely to see
religion in a positive light; less likely to engage in traditional
forms of worship, church attendance, and prayer; and less likely
to hold to orthodox religious beliefs. They were more likely to
be independent from others; to engage in group spiritual growth
experiences; to have nontraditional beliefs, to have had mystical
experiences; and to see religion and spirituality as
nonoverlapping concepts. Nonetheless, religion is the haven for
most people where their spirituality is manifested.
While it is somewhat paradoxical to claim to be “religious but
not spiritual,” a recent piece on the British Broadcasting
Corporation makes the case that this makes sense because of the
origins of the term religion. As noted earlier, the word means to
bind or connect. Given the individualism and isolation of our
day, religion might simply advocate for a shared community,
even if only for the human community without focusing on the
divine. Some scholars argue for yet another category,
suggesting that there is a subgroup of those who are “spiritual
but not religion” that might better be described as “spiritual
against religion.” Those in this group see religion as a defense
against poor spirituality and as a bondage that must be escaped
via spirituality. Thus, some statements of spirituality speak

pejoratively of religion and of the superiority of spirituality.
Dichotomizing religion and spirituality may have some
conceptual usefulness, but the two overlap to a great degree and
so polarizing them may be unwise. First, as to the
institutional/individual dichotomy, to see religion as
institutional only misses the important fact that the institutions
of religion exist largely to promote the well being of the
individual members. On the other hand, to see spirituality as
merely individual neglects the rich ways spirituality is
experienced in relationships ranging from marriages to
communities.
It is also dangerous to split the two into religion as bad and
spirituality as good. Many see this as not squaring with the
empirical realities of the two. We see that while religion has
undoubtedly resulted in negative behaviors, the impact of
religion is largely, if not overwhelmingly, good for people’s
health, happiness, and well being. The darker side of spirituality
is seen also in the anger some have toward those who express
their spirituality through dwelling in religious contexts. In
short, defining spirituality as good and religion as bad is poor
science.
Defining Religion and Spirituality
Having considered the history of the terms and the context of
the spirituality and religion debate, it might be worth trying to
actually define these terms. People of faith are likely to have
different definitions that are posited from the internal context of
faith. Yet our approach is to be academic rather than sectarian,
and we need terms that have the most universal applicability so
as to facilitate better measurement, research, and
communication of results.

As seen above, there have been a number of definitions offered
for religion and spiritualty from different disciplines, yet it is
apparent to most observers that both these terms entail three
core concepts. First, a sense of the sacred is important to both.
It is the orientation to the sacred, for example, that separates
spiritual experience from simply aesthetic ones. Family may be
valued, but to see it in the content of something more than
human relationships imbues it with sacredness. Similarly,
seeing a sunset is inspiring, but the sense of being one with
nature or God in the viewing makes it sacred.
Second, both religion and spirituality involve a search process.
The sacred is not known automatically, and there is a process or
even struggle to find and know the sacred. Spirituality entails
both of these, including the feelings, thoughts, experiences, and
behaviors that arise from a search for the sacred.
Religion, however, adds a third set of criteria beyond
spirituality, that being that the religious may search for
nonsacred goals (such as identity, belonging, meaning, or
health) in the context of pursuing its primary goal vis-a-vis the
sacred. One might seek a sense of vocation, for instance, in the
context of following God. Religion also adds the use of means
and methods for the search (such as rituals and behavioral
standards) while providing the support of an identifiable group
of people.
Based on that, a widely used definition for spirituality is simply
“the search for the sacred.” “Sacred” is used here in reference
to more than God and higher powers, but also to other aspects
of life that are considered to be manifestations of the divine or
given divine-like qualities. Religion, on the other hand, might
be defined as “the search for significance that occurs within the

context of established institutions that are designed to facilitate
spirituality.” The search in this is the ongoing journey of
discovery of the sacred, conserving the sacred, and transforming
the sacred as required along the journey. “Significance”
incorporates a wide range of possible goals that are
psychological, social, and physical in addition to spiritual.
Spirituality is central to institutional religious life; it is what
makes it distinctive. In this scheme, spirituality is broader in
the sense that is can be directed toward a vast array of goals,
while religion is more circumscribed by being embedded in the
context of established institutions.
In contrast, other scholars make an interesting case that
spirituality can be considered as a subset of religion if one
maintains broad definitions of the same, harking back to early
work where religion was not so tied to institutional forms. In
their model, religion is in three forms: (1) the organized,
traditional-oriented religion of typical churches, (2) a
charismatic and prophecy- or protest-oriented religion of some
sects, and (3) a privatized experience-oriented religion. This
last one captures their view of spirituality, including those who
would say they are spiritual but not religion. This is
accomplished by seeing spirituality as a form of mysticism,
something subsumed under religion for centuries. In this model,
mysticism is akin to spirituality while religion, in its organized,
authoritative sense, offers interpretations of the mystical
experiences.
The debate will no doubt continue. The attempt to adequately
define both religion and spirituality has been a perennial
problem, and the question of how to correctly relate the two
remains complex.
PAGE
5

REL101(WI): World Religions
Reflection Paper #1
Religion and Spiritualty
This course involves the study of “religion,” and we will be
studying a number of “religions” during these next three
months. Because religion is our focus, it is rather important that
we have some idea about what this term actually means.
Likewise, it is quite common today to see people use the term
“spirituality” rather than the traditional term religion. As we
discussed in the first part of this course, and as the special
reading for this section more deeply explores, neither “religion”
nor “spiritualty” is easy to define, nor is it perfectly clear how
these two words are related. Are religion and spirituality
separate things or do they overlap? What is meant by the term
spirituality that isn’t already meant by the term religion?
Though these terms are familiar to everyone, it turns out that
both are most difficult words to pin down. For this first
Reflection Paper, you are asked to weigh in on this conflicted
debate. Before you begin to write, consider what we discussed
in class, read carefully the article “Religion and Spirituality”
posted under “Course Materials” on Blackboard, and research at
least two other articles of your choice that address this topic.
Then, in your paper, offer your best insights on what you think
about the effort to define religion and spirituality and how they
relate to one another. Remember, take a single position, clearly
state it in your thesis sentence, and then defend your position in
the body of the paper. In the process, your paper can touch on
any of these kinds of themes: Do you have definitions of
religion and spiritual that you think work? What do you think
about today’s popular trend to replace the word “religion” with
“spiritual”? Is this in any way an improvement over the word
religion? Is spirituality just a part of religion, is religion just a
part of spiritualty, or are they separate domains? In which of the

four categories—religious and spiritual, religious but not
spiritual, spiritual but not religious, neither religious nor
spiritual—do you place yourself and why? Is it still possible to
study the phenomenon traditionally called “religion” given all
of these new ways of talking about it?
· Use writing to learn course content
· Engage in a process of drafting, revising, and editing
· Select, analyze, and evaluate information
· Draw valid conclusions
Toward these ends, each student will carefully craft five two-to-
three page papers. These papers correspond to each of the major
modules of the course (the introductory material and the five
religions covered) and are based on a question provided by the
instructor and a special reading meant to prompt thinking.
Papers will be graded based on the degree to which they meet
the four goals stated above (see grading rubric below).It is
important to make a distinction between the acts of “learning to
write” and “writing to learn.” Ultimately, this is not a
composition class; rather, it focuses on the act of writing as a
significant way to reflect more deeply about the subject matter
of the course. The primary goal of these papers is to foster
critical thinking about big religious themes that directly impact
personal and social life.However, because developing basic
writing skills is a part of the WI program, these papers must
fulfill a set of specific requirements. The topics for the papers
were selected, in part, to help you succeed. In addition to the
goals stated above, each paper must conform to a specific four-
part structure:
· Introduction — Begin the paper with an opening paragraph
that introduces the subject of the paper in an interesting way.
· Thesis Sentence — The introductory paragraph must end with
a sentence that explicitly states the main point/goal of the
paper. Each paper should try to make only one central point.
Pick one position you want to defend and make that the sole
focus of the paper. The thesis should clearly define this
position. The thesis sentence should read something like: “This

paper argues that . . .”, or, “This paper intends to show that . .
.”· Body — The body of the paper, the next five or six
paragraphs, should be used to describe, support, and defend
your thesis. Typically, each paragraph of the body raises a
different argument and presents evidence to support it. It is
important to also address counterarguments that a reader might
use to challenge your thesis.· Conclusion — End the paper with
a closing paragraph that restates the thesis sentence,
summarizes the arguments used throughout the body, and
finishes in an interesting way.
Additionally, each paper must be double-spaced, written in
12pt. type, be at least between two and three pages in length
(though longer papers are acceptable), and begin with a title
page that lists name, paper title, class, and date. (Do not repeat
these on subsequent pages.) You will be expected to draw on
material used during the module, including readings, lectures,
and discussion, as well as any outside sources deemed useful to
your argument. Proper citation (MLA, CMS, APA, etc.) of all
sources of information and ideas is required.If writing academic
papers is new to you, here is a short list of tips for success:· Be
a “planner” not a “plunger” — Writers can often be divided into
two types: plungers and planners. Plungers are those who start
writing before they know what they are writing. Planners start
writing only when they know what to write. Writing takes time,
in preparation and in actually writing. Take the time necessary
to do the research, organize thoughts, and outline the order of
the paper before you start writing.· Editing is part of the writing
process — Good writing does not just happen in the first
attempt. Too often students let their brain spill onto the page
and then submit their masterpiece. However, the writing process
is not linear. All work needs to be drafted, revised, and edited.
One helpful strategy is to print out what you have written, wait
or few hours or even a day, and then read it again with fresh
eyes. Pay renewed attention to everything from the flow of the
arguments and sentence structure to grammar, spelling, and
punctuation.· Writing is meant to be shared — Written work is

obviously destined for a final audience, but it should also be
read while in process. While self-editing is important, it is also
true that “every editor needs an editor.” If you don’t know that
something is weak or wrong, then obviously you can’t improve
or fix it. Feedback shouldn’t just come from teachers but from
peers, preferable before a grade is assigned. Let someone else
see your work before turning it in. Inevitably they will identify
errors that, once corrected, will improve the final product.
Requirements, Writing Tips, and Grading Rubric for Reflection
Papers
1
Grading Rubric for Reflection Papers
Category
Exceeds Standard
At Standard
Below Standard
Knowledge
Demonstrates a clear recognition of the vocabulary, concepts,
and themes presented in the readings, lectures, and videos by
utilizing concepts presented in various materials throughout the
paper.
Demonstrates recognition of some of the vocabulary, concepts,
and themes presented in the readings, lectures, and videos
through incorporating certain of these in the paper.
Demonstrates inadequate recognition of the vocabulary,
concepts, and themes presented in the readings, lectures, and

videos by incorrectly using or omitting the previously
mentioned subjects.
Comprehension
The paper illustrates a thorough response to the assignment
questions and instructions by providing appropriate
explanations and analysis of the major concepts in the
materials; and by providing appropriate supporting evidence
from the materials.
The paper illustrates an understanding of material presented in
the assignment question and instructions by providing one of
the following: explanations of the major concepts in the
materials, descriptions of the materials, examples from the
materials that relate to the assignment instructions.
The paper illustrates a clear misunderstanding of the assignment
instructions or the materials by failing to provide the major
concepts in the materials, descriptions of the materials, or
examples from the materials that relate to the assignment
instructions.
Analysis
The paper exemplifies the student’s mastery of the concepts and
issues through clearly articulated comparison and critical
analysis of the materials in relation to the module emphasis,
cultural conditions, and religious beliefs and practices.
The paper exhibits the student’s ability to compare and
differentiate concepts and issues in the materials in relation to
the module emphasis, cultural conditions, and religious beliefs
and practices.
The paper does not adequately illustrate the student’s ability to
make comparisons and distinctions between key concepts and
issues in relation to the module emphasis, cultural conditions,
and religious beliefs and practices.
Mechanics
No grammar, sentence structure, spelling and punctuation
mistakes. Sources are cited properly.
Only insignificant grammar, sentence structure, spelling and
punctuation mistake that do not detract from argument. Some

improper citation of sources or missing citations.
Frequent grammar, sentence structure, spelling and punctuation
mistake that detract from argument. Numerous improper or
missing citations.
Length
2-3 pages
2 pages
Under 2 pages
Knowledge: / 5 Comprehension: / 10
Analysis: / 10 Mechanics, Length: / 5 Total
Points: / 30

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