Genetic problems , down syndrome, hurlintong disease, diabetes, and Research Paper

Genetic problems , down syndrome, hurlintong disease, diabetes, and turner syndrome - Research Paper Example Sometimes errors can occur in the transmission of genetic material from parents to offspring or in the structure of the genetic material causing serious disorders in human beings. Structural chromosomal abnormalities arise when different enzymes are not able to repair several breaks in the pattern of chromosomes or even if they are able to do so these repairs are not specific enough to avoid the abnormality. These can be caused by chemicals, radiations, viruses, or any other type of abnormal event. These structural abnormalities are classified into four main classes respectively. These are Deletions, Translocations, Inversions and Ring Chromosome (Langman & Sadler 2006; Robbins et al 2005). Other names of deletion are gene deletion and deficiency mutation. Deletion is that type of genetic abnormality in which a sequence of DNA is absent in the chromosome or a part of chromosome is absent. It results in the loss of the genetic material from the chromosome. Translocation is also genetic aberration which occurs due to the rearrangement of the different parts of chromosome with nonhomologous chromosomes. Translocations are of two types that are reciprocal translocations and Robertsonian translocations. Reciprocal translocation is the translocation of genetic material between nonhomologous chromosome. These type of chromosomal translocations are harmless. When the two acrocentric chromosome fuse near the centromere resulting in loss of the short arm, this type of translocation is called Robertsonian translocation. In Robertsonian translocation the resulting karyotype in humans is 45 chromosomes. Inversion is that type of chromosomal abnormality in which a part of chromosome is split and introduced back to the same chromosome. Inversion is basically the aberration in a single chromosome itself and is not associated to other homologous or nonhomologous chromosome. Inversions are of two types paracentric and pericentric.

GM Food Annotated Bibliography Example | Topics and Well Written Essays - 250 words

GM Food - Annotated Bibliography Example The statistics therein would provide information to validate such criticisms. In this article, the authors argue for safety of GM foods which they refer to as genetically engineered, GE foods. With a background of what GM foods are and their production, the authors appreciate that genetic modification of crops could pose a threat to human health. However, it refutes that the GE foods in distribution are a threat to human health. The article argues against the traditional approaches of examining safety of GM foods on animals as being impractical and as such recommends modern scientific approaches. Such approaches are used by various agencies in the US responsible for regulation of GM foods hence their safety. This is a useful article to affirm that GM foods in distribution are safe and refute findings from studies on animals being inferred to humans noting that GM foods pose health

Heart Transplant Team Clinical Journal Term Paper

Heart Transplant Team Clinical Journal - Term Paper Example I have had the opportunity to attend to a number of heart transplant operations and carefully observed what transpires during this process. This has given me a background of the activities related to heart transplant operations. Secondly, I have had the opportunity to apply the nursing process in real life situation. In this regards, I have been able to collect a variety of population data from both the clinic and the community sources. I am now able to analyze such data both qualitatively and quantitatively. Basing on this knowledge, I am now able to help in the process of formulating goals and objectives for patient care and give an analytical feedback that can be applied in improving various nursing processes. I have reviewed cases regarding the determination of the need for health promotion and illness management shortcoming with the aim of implementing the best plan interventions basing on the best practice guidelines. Besides, I am now in a position to evaluate the effectivenes s plan interventions basing on the socio-cultural, economic, spiritual, environmental and developmental factors. I have had the opportunity to discuss with the preceptor on issues relating to the effectiveness, the evidence and the ethics of various plan interventions. ... I have established a rapport and gained as much client confidentiality as possible. Further, I am now able to carry out various documentation protocols, utilize the information technology systems and collaborate with my colleagues and staff effectively. Finally, with regards to professional practice, I am glad that I am better placed to maintain professional code of conduct and good behavior during practicum. Besides, I am now able to abide by all the agency’s regulations and policies. 2) What has been the most significant or meaningful learning outcome for you during clinical? The most eminent learning outcome I have achieved this far, is related to the application of the nursing process. Ever since my childhood, I have intrinsically wished to be a nurse. My efforts towards the achievement of this dreams has been inexorable. Thus, I feel great when I know I have the obligation to make a change in people’s lives. Application of the information I have gained in class in real-life clinical practice gives me am internal satisfaction I have always longed for. Seeing myself taking part in extending someone’s life and helping families hold onto their loved ones who are under my care, perpetuate my desire to take part in various other activities related to nursing activities. 3) As you reflect on your clinical experience, what knowledge and skills have you gained that will be helpful to you as a professional? Almost each and every learning outcome during my nursing training has been of great significance during my clinical experience. To begin with, the knowledge I have attained relating on how to attend to carry out patient interviews, perform physical assessments, obtain laboratory specimens and utilize specialty equipment has been very

Is Monogamy a More Sustainable Relationship Style than Polyamory Research Paper

Is Monogamy a More Sustainable Relationship Style than Polyamory - Research Paper Example However, the circumstances are rapidly changing and the institution of marriage has been brought into great disrepute by the rising number of divorces worldwide. This has raised the question of whether monogamy is still relevant in the modern times or people should instead embrace the various forms of non-monogamous relationship styles such as polyamory (Barker, 2005). On this backdrop, this paper seeks to determine whether monogamy is a more sustainable relationship style than polyamory. The paper proposes and roots for polyamory and more specifically egalitarian polyamory as the most sustainable relationship style in the prevailing circumstances. Monogamy is the relationship style where a person has one spouse. For so long, monogamy has been upheld by the Western culture as the ideal and the right relationship style (Gourdreau, 2012). Strassberg (2003) asserts that the most significant benefit of monogamy is fidelity. The partners in the relationship uphold sexual faithfulness. Sexual fidelity implies that neither spouse could get into a sexual interaction that potentially makes the other partner feel uncomfortable (Goudreau, 2012). The emphasis is thus on sexual, emotional and spiritual exclusivity with the spouse. Monogamy has, however, come under close scrutiny in the recent past due to the increased cases of divorce. It is estimated that around 53% of marriages in the US end up in divorce before the fifth year of marriage (Mitchell, Bartholomew and Cobb, 2014). According to Ashbee (2007), a significant percentage of these divorces are grounded on sexual infidelity. Furthermore, incidences of cheating scandals among celebrities, political and power elites have also increased remarkably. Monogamy has, thus, showed that it is less sustainable in contemporary times where people are demanding to get their needs satisfied be it by a single or multiple partners. Given the evident

Promoting Wellness and Resilience Essay Example for Free

Promoting Wellness and Resilience Essay This paper deals with promoting wellness and resilience for individuals with intellectual and developmental disabilities (IDD). First, a model of wellness and resiliency is presented. Then, recommended intervention activities that promote resilience and wellness are discussed. Lastly, prevention and education activities are proposed. Wellness and Resiliency Model Studies on wellness and resilience models among individuals with IDD appear non-existent and very few have been written about counseling methodology. Most focus on a cognitive-behavioral approach to psychotherapy (CBT). Therefore, a paradigm must be created that combines CBT and an evidence-based model of wellness. Myers, Sweeney, and Witmer (2000) define wellness as â€Å"a way of life oriented toward optimal health and well-being, in which body, mind, and spirit are integrated by the individual to live life more fully within the human and natural community. Ideally, it is the optimum state of health and well-being that each individual is capable of achieving† (p. 252). â€Å"Resilience refers to positive adaptation, or the ability to maintain or regain mental health, despite experiencing adversity† (Herrman, Stewart, Diaz-Granados, Berger, Jackson, Yuan, 2011, p. 259). Myers and Sweeney (2005) created a model of wellness called The Indivisible Self which is based on Adlerian principles. This model delineates five areas of wellness: physical, essential, social, coping, and creative. Physical well-being is further divided into two areas: exercise and nutrition. Essential wellness is broken down into four components: spirituality, self-care, gender identity, and cultural identity. Social felicity is divided into two parts: friendship and love. Coping is divided into four aspects: realistic beliefs, stress management, self-worth, and leisure. Creative fitness is broken down into five elements: thinking, emotion, control, positive humor, and work (Myers and Sweeney, 2005). Recommended Intervention Activities That Promote Resilience and Wellness As  the IDD population tends to be of lower socioeconomic status (as adults), placed in residential facilities, and highly medicated, physical health is a vital component of overall wellness. Physical fitness can be maintained through exercise programs. A community-based program described by Lante, Walkley, Gamble, and Vassos (2011) provided health and psychosocial benefits to participants. In the area of essential wellness , spirituality plays an important part in the lives of most. IDD individuals should be allowed to attend worship services or participate in other activities cultivating the spiritual nature. Watts (2011) proposes utilization of Special Religious Education for People with a Developmental Disability (SPRED), defined as â€Å"†¦symbolic catechesis where formal instruction is supplemented or completely replaced by visual, aural, sensory, and physical stimuli (p. 237). In the area of self-care, individuals can be taught tasks to their fullest level of independence. Gender identity can be explored through modified sex-education curriculums exemplified by The Facts of Lifeand More by Walker-Hirsch (lesliewalker-hirsch.com, 2014). Social well-being is a necessary component of wellness among those with IDD. Friendship and love are very possible and should be encouraged. Community groups, such as The Gathering Place and Pathfinders, provide a venue and activities for the population (welcometowesley.com, 2014; gracenc.org, 2014). Dating sites such as Special Bridge provide access for individuals with IDD a chance to meet and date others with IDD (specialbridge.com). CBT can be utilized to help disabled individuals in the area of coping. Irrational beliefs can be explored and replaced with more realistic views. Stress management techniques can be taught. Self-worth can be explored and improved (Lee, 2004). Leisure skills and interests can be explored and improved upon through systematic testing and development (Kreiner and Flexer, 2009). Creative fitness can be cultivated through activities that involve thinking, particularly critical thinking. Handling emotions and controlling behavior can be taught via dialectical behavioral therapy (DBT) (Rizvi, Steffel, and Carson-Wong, 2013). Work needs can be met through sheltered, supported, and/or competitive employment. In North Carolina, the Division of Vocational Rehabilitation provides services and referrals to service providers (ncdhhs.gov/dvrs, 2014). Proposed Prevention and Education Activities Education and prevention can focus on training individuals, families, caretakers, and facility staff. If those who are in contact with the population everyday can be educated as much as possible, the level of wellness and resilience in persons with IDD should increase. IDD clients can learn about healthy eating and exercise through objective plans adjusted for functioning level. For instance, individuals with autism can read a social story (The Gray Center, 2014). Individuals, families and staff can be trained on proper nutrition by registered dietitians who can develop meal plans (American Dietetic Association, 2009). The importance of gender and sex education, spirituality, and cultural identity can be taught to those working with people with IDD. Gender and cultural identity and sex education can be taught to individuals with IDD through modified curriculums or incidental learning. Social skills, coping mechanisms, and creative pursuits can be taught to individuals. Families and facilities can learn what coping mechanisms are effective for clientele. Identified Strategies to Promote Community Resources Families in particular can be directed to community resources. Many resources exist for individuals with IDD. Brochures, information about service providers, and government resources can be given to families and higher-functioning individuals. Providing links to websites for organizations such as The Arc and managed care organizations such as Coastal Care can be a good starting place (thearc.org, 2014; coastalcarenc.org, 2014). References Beange, H., Lennox, N. (1999). Health targets for people with an intellectual disability. Journal of Intellectual Developmental Disability, 24(4), 283. Retrieved from http://ezproxy.library.capella.edu/login?url=http://search.ebscohost.com.library.capella.edu/login.aspx?direct=truedb=aphAN=2731367site=ehost-livescope=site The gathering place. (2014). Retrieved May 18, 2014, Retrieved from http://welcometowesley.com/connect/special-needs/ The gray center: What are social stories. (2014). Retrieved May 18, 2014, Retrieved from

Credit Protection and Identity Theft Essay Example for Free

Credit Protection and Identity Theft Essay If you find errors on your credit report, what steps would you take to correct them? Steps we can take include writing to the credit reporting company describing what we feel is inaccurate on our credit. If we do this the agency must investigate the claim. After the investigation is complete they will send us written results with a copy of our credit report if any changes had been made. Another way we can try and correct information is by contacting and disputing any information directly with the lender. If a lender does not resolve our problem then we can request that the lender attach a statement about the dispute for every time they report the credit agency. There are many organizations that claim they will repair your credit for a fee. From your readings, should someone use a credit repair service? Why or why not? What are some actions these organizations can take that should be a red flag? Have you, a family member, or a friend been a victim of identity theft? How did it happen? Describe the resolution process- ex. how much time did it take, what credit damage was corrected? I have never been a victim of identity theft nor do I know anybody who has. From what I have read the resolution process can be long and painful mentally and physically. It could also take a very long time as in years if not caught in time. We would have to contact lenders and close out and dispute anything that was not of our knowledge. I believe then an investigation will start and if the person is ever caught then they can begin on recovering your credit and removing whatever credit was used without your knowledge. Any credit we knowingly used is still our responsibility to repay. Using the FTC site, what can you do to minimize the chance of your identity getting stolen? According to the website we should keep record of our account numbers and phone numbers to contact the lender in case we feel fraud or an inaccuracy has occurred. We should shred any receipts and documents that contain important information that we plan on throwing away. A smart thing to do would be to carry some cards separate from our wallet in case our wallet gets lost. We should check our bills often and compare receipts to our statements to make sure they match and no errors occur. If we move we need to notify the lender of this so someone else doesnt get our mail and can possibly steal any sensitive information contained in the bill.

The Pursuit Of Gender Equality Theology Religion Essay

The Pursuit Of Gender Equality Theology Religion Essay Though no tradition can be considered representative of all religions, this essay will focus on Islam and whether it should be considered bad for womens development and the pursuit of gender equality. Although focussing on Islam, it will become clear that there is no single manifestation of this religion and, therefore, some interpret it in a way which is bad for womens development. The recent shooting of 14 year old Malala Yousafzai for promoting the education of girls in Pakistan is one of many shocking occurrences used by the Western media to paint a sombre picture of women in Muslim countries (BBC 2012). The essay will begin by demonstrating that the literature surrounding this topic leads us to assume that there is one model of womens development and one model of Islam and that the two are at odds. Next, it will argue that this assumption is the result of Islamophobia and more specifically gendered Islamophobia which has increased since the September 11th attacks (Zine 2006). Ge ndered Islamophobia relates to the negative stereotypes presented by Western media and institutions of vulnerable veiled women (ibid.). The primary purpose of this essay is to demonstrate that Islam has been considered bad for womens development because it seems to contradict Western ideas about gender equality, but that this is only part of the picture. It will highlight the fact that there has been a rejection, from within Islam, of the fundamentalist Islamic perception of women. It will argue that Islam has the potential to be good for womens development as Muslim women have been establishing new spaces of discussion and opportunity within their religion and are fighting against the negative stereotypes placed upon them. In recent decades, the Western perception of Islam has been almost entirely influenced by the increase in what the West describes as Islamic Fundamentalism. Although I acknowledge that views within the Western world are not uniform, the term will be used to describe the mainstream political and developmental discourses on Islam and Muslim women. Fundamentalism is a delicate term which refers to the conservative, apparently misogynistic interpretation of the Quran and the enforcement of Islamic law, Shariah. Shariah has increasingly been used to justify the oppression of women in all areas of their lives and child marriage and the veil are two of the more visible examples (Othman 2006; Hopkins and Patel 2006).The conservative interpretations of the Quran directly oppose traditional Western development discourse, exemplified in the universal aims of the United Nations (UN) Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) and Millennium Development Goal 3 (MDG 3) to Promote Gender Equality and Empower Women (United Nations date unknown a; United Nations date unknown b). Feminist notions of womens rights based on equality between men and women are central to the development of women and bills and policies such as CEDAW and MDG 3, regardless of religion. It is clear that this Western approach is at odds with the treatment of women required by some conservative forms of Islam. This leads to the assumption that Islam, as a whole, is a definitive barrier against womens access to human rights, such as the right to freedom, the right to education and the right to safety (United Nations 1995a) and is therefore bad for womens development. However, the views traditionally held by the West are criticised for a variety of reasons and are, in fact, thought to be detrimental to Muslim women. Western policy depends on a simplistic and over-generalised version of Islam based on the culturally-rooted traditions of the dominant minority which are seen as the defining feature of this religion. It therefore employs secular, feminist ideals in order attempt to free women from this supposedly patriarchal religion (Tomalin forthcoming). Although some Muslims are fighting against the veil, others challenge Western ideology and defend their right to continue with what the West would conceive as radical Islamic practices. They claim that the Western model itself has created oppressive roles for women by reducing women to their physical appearance and they believe that they could choose to cover themselves in order to be defined by their brains, not their bodies (Afshar 2000.) They challenge the generalised Western notion that the veil is an unequivocal sign of oppression and argue instead that they are examples of a womans agency over how her body is to be represented, which frees them from sexual objectification (ibid.). They view any opposition to this choice as an attack on their civil liberties and human rights (Critelli 2010). Nevertheless, this approach does not challenge the root problem of the objectification of women. These women are merely resigned to the fact that gender relations will always be based on sexuality and it is up to women to sacrifice their freedom in order to be protected from men. This does show, however, just how complex Islam and Islamic culture are and highlights the need for dialogue and cooperation rather than simply viewing Islam through a western lens. Islam is unlike religions which have developed in the West, such as Christianity, as it has no one authority that monopolises religious meaning (Barlas 2004). It is a multifaceted religion which draws on more than the culture and traditions it is famed for and the Quranic scriptures and legal interpretations of Shariah law also play crucial roles in the lives of Muslims. Islam cannot easily be conceptualised and, therefore, Western institutions fail in their attempt to do so in such a simplistic way. The absence of a critical attempt to come to terms with Islam as a heterogeneous tradition in development discourse, and the universality of bills such as CEDAW and MDG 3, deepen pre-existing inequalities and strip Muslims of their own vision of womens rights (Bradley 2011).Traditional feminist development appears to offer no way to achieve human rights and wellbeing for women other than through the Western model, which implies that women in the West are liberated and Muslim women are tr apped. This approach is destined to fail since it alienates Muslim women who may be equally against radical ideologies but are not willing to reject their religious identity (Jawad 1998). Some Muslims view traditional development as a threat to Islam and this has produced increased hostility towards Western institutions (Adamu 1999). It is counterproductive to continue to view Islam in this way, as it will only ever be portrayed as a negative force against women and prevent any meaningful cooperative action from being taken. Although there is a tendency to misrepresent or ignore Islam in the field of development, some organisations are beginning to engage with this religion. Oxfam is a secular organisation that arranged two workshops in 2004 and 2006 to determine the opportunities found within Islam (Hopkins and Patel 2006). These workshops confirmed that the stereotypical portrayals of Muslim women as helpless victims often make them invisible in the process of development. Moreover, international human rights treaties are viewed as a display of Western arrogance and are dismissed for being culturally irrelevant and incompatible with Islam (ibid.). Therefore, Oxfam is approaching development through the eyes of the recipients and use quotes from the Quran to try to prove that their vision of womens rights and equality are compatible with the teachings of Islam. In addition, the secular organisation the Womens Action Forum (WAF) in Pakistan is increasingly engaging with conservative versions of religion, as they consider this the only way to truly promote change in Pakistan (Pearson and Tomalin 2007). Including Islam in their fight for womens rights shows that they are engaging with women on their level and in a language they understand, rather than undermining their culture using Western, secular methods. Both Oxfam and WAF are open about this engagement being a strategy. However, it is not clear whether they are doing so because it is the only way to undermine the oppressive dimensions of Islam, or whether they actually believe that Islam can contribute to womens rights. Nevertheless, it is clear that both of these organisations understand that issues of faith and gender are intrinsically linked and that to criticise Islam as bad for womens development, would be to ignore the reality of Muslim womens lives. The notion of Islamic feminism is used to describe the way in which women are using aspects of their religion to counter the Islamist patriarchal interpretations of conservative Muslims and the gendered Islamophobia these have created in the West (Kirmani and Phillips 2011). Islamic feminists reject the imposition of Western, secular approaches which they see as reflecting imperialist ideologies. They believe that they have the right to participate in an understanding of Islam and that this right to autonomy is being denied to them both by fundamentalists and the West (Anwar 2001). Islamic feminism calls for Muslim women to reclaim their religion by reinterpreting the Quran in order to establish the authentic foundations of their religion. Islamic feminism states that the patriarchal culture of pre-Islamic Arabia heavily influenced modern Islamic law and states that Islam should not be judged for the oppression caused by the traditions carried out by Muslim people, as many of these a ctions are also forbidden in the Quran. At the fourth World Conference on Women, the Prime Minister of Pakistan and the first women elected to the head of a Muslim state, Benazir Bhutto (Bostan 2011), proclaimed that Muslim women have a special responsibility to help distinguish between Islamic teachings and social taboos spun by the traditions of patriarchal society (cited in United Nations 1995b: para. 14). Thus, it is culture, not Islam, that is bad for women and Islamic feminists are working towards a distinction of the two and are fighting for rights on their terms. There are various versions of Islamic feminism. The first believes that Islam is not bad for the pursuit of womens equality and uses the Quranic teaching to re-educate Muslims that inequality is not prescribed by their faith (Jawad 1998). Although sharing the common goal with the West of achieving equality between the sexes, these Islamic feminists have different visions of how to achieve equality as well as different motivations from conventional development, which is viewed as drenched in neo-colonialism. This type of development implies that in order to achieve equality and access to rights, Muslim women must reject their religion. However, some Islamic feminists claim that they can be a Muslim, a woman and equal. Sisters in Islam (SIS), for example, is a Muslim womens organisation established in 1988 in Malaysia to promote the equal rights of women from within an Islamic framework (Bostan 2011). They draw from parts of the Quran that assert that men and women are equal and that m en have no priority over access to education and that Muslims are to marry of free will, for example (Jawad 1998). Central to their mission is the belief that feminist interpretations of the Quran are the true Islam and they abrogate Shariah law on the ground that it is human derived and not divine (Mashour 2005; Ahmed-Ghosh 2008). This conviction has put SIS at the forefront of pressures to change family laws in Malaysia and in lobbying for womens equality and rights (Bostan 2011; Ahmed-Ghosh 2008). The view that Islam is good for women and the pursuit of equality is the driving force behind SIS and, therefore, Islam cannot be dismissed for being detrimental to women as it depends on ones definition of what Islam is. Another type of Islamic feminism challenges the view that equality can be achieved at all. Certain Islamic feminists believe that Western women forfeit their biologically determined roles in order to be more like men but never actually achieving equality (Afshar 2000). These feminists see the Western vision of womens development as a flawed model and see no reason that they should adopt it. It could be argued, therefore, that striving for equality is bad for women and what is in fact needed is equity. In Iran, Malaysia and other parts of Asia, the equality versus equity debate is prominent in Islamic feminism (Ahmed-Ghosh 2008; Foley 2004). This type of feminism believes that since women are not the same as men, equality can never be achieved. Instead of the individualistic priorities of equality, which encourage the breakdown of the family, communitarian rights found in the Quran are deemed to grant women rights while staying true to their biologically determined roles (Foley 2004). They state that the Quran grants them equal but different rights, such as the right to be provided for when pregnant (ibid. Ahmed-Ghosh 2008). This type of interpretation of Islam separates what is good for women from gender equality. Therefore, if Islam is bad for equality it does not necessarily mean that it is bad for women. This version of Islamic feminism would agree with the conventional secular approach that suggests that equality can only be discussed in secular terms and not within the framework of Islam. However, this simply means that they believe that the different but equally valid pursuit of equity is needed within Islam. Both secular and Muslim critics of Islamic feminism continue to strip Muslim women of opportunity. It is thought that the term Islamic feminism is oxymoronic since Islam can never been in favour of women. Moghissi, for example, asks How could a religion based on gender hierarchy be adopted as the framework for struggle for gender democracy and womens equality? (1999: 126). Moreover, she argues that Shariah law is inherently discriminatory against women and is incompatible with human rights based on equality. However, concerns such as these are based on one view of Islam, reducing it to a narrow and negative conception which will further delegitimise the progress made by Muslim women. In addition, feminist groups such as SIS call for the rewriting and modernising of Shariah law to include gender equality rights. Therefore, opposition to them appears negated by the incorrect assumption that Islam cannot change. In addition, if Islam is incompatible with gender equality, this simply rei nforces the feminist argument in favour of equity. However, there is also a tendency to speak of Islamic feminism as if it too had only one form. Islamic feminists in general have been criticised from within Islam on the grounds that they have no right to speak about Islam because they are not properly educated in Muslim schools (Othman 2006). However, this once again discriminates against women who can never be part of the patriarchal hierarchy put in place to ensure the continued appointment of men as the deciders of this religion. There is no consensus as to what Islam and whose Islam is the right Islam (Anwar cited in Hefner 2001: 227) and Islamic feminists truly believe that there is a place for all interpretations of womens rights within Islam. This essay questioned whether the human rights promoted by CEDAW and MDG 3 should be treated as universal and the implications on women and development in Islam. This essay has demonstrated that Islam is not a static phenomenon of patriarchy and oppression and that gendered Islamophobia only serves to worsen Muslim womens struggle. Equally, there is no unique model of what is good for womens development and Islam has only been perceived as bad for women because some interpretations contradict Western discourse. Contrary to the belief that Islam is bad for women, it has been shown that Islam is also a feminist resource. Islamic feminists must be commended for rejecting fundamentalism and the dominant secular Western development discourse and fighting for rights on their own terms. They battle the culturally-created element of their religion by using the historical texts to claim and defend the rights of women guaranteed to them in the Quran. The varieties found within Islamic feminism and conservative interpretations are all living forms of Islam which highlight the complexity of this religion and development institutions would avoid dangerous generalisations if they accepted this complexity and engaged with, rather than dismiss, Islamic feminism. However, it is also important to understand that Islam is just one part of womens identities. Therefore, it is vital that Muslim women are able to speak out on national and international scales in order for them to access the rights they want and deserve. It is clear that Islam is both part of the problem and part of the solution for Muslim women and, therefore, what is good for womens development must be defined by the women themselves. Word count: 2735