A Lab Report on Microbial Growth Sample

A Lab Report on Microbial Growth Paper Typical hosts of this species are humans and other warm-blooded animals, where a favorable temperature of ICC is usually maintained in the intestinal tract. S. Epidermis may cause urinary tract infections (Tutsis) and infections associated with intramuscular devices such as prosthetic heart valves, shunts, etc. (Babushka, 2004). The second microorganism that was analyzed during this procedure was Escherichia coli. E. Coli is a gram-negative and bacillus (rod-shaped) bacterium, that thrives in an optimum temperature of 37th commonly found in the intestinal tract of humans and other mammals (Cappuccino and Sherman, 2011).. It sis facultative anaerobe that is not normally pathogenic, but pathogenic strains cause U TLS and bladder infections (SAC, 2013). Another bacteria that was observed, was Protests memorabilia. This microorganism is gram-negative and rod shaped. P. Memorabilia is motile and swarms towards nutrients such as maltose (Murphy, 2004). It is a mesosphere, which lives in an optimal temperature of ETC. P. Memorabilia is able to elongate itself and secrete a polysaccharide for motility on items such as medical equipment (Murphy, 2004). This organism is found in the human gastrointestinal tract, but can cause infections when in contact with the urinary tract, wounds, or lungs (Murphy, The fourth bacterium that was analyzed in this experiment was Pseudonymous fluorescent. This gram-negative rod shaped bacterium has a distinct yellow color that glows under fluorescent light (Monte, 2011). It normally inhabits soil, plants, and water surfaces, but can cause respiratory tract infections, cystic fibrosis, pneumonia, and infections to burn patient wounds (Monte, 2011). We will write a custom essay sample on A Lab Report on Microbial Growth specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on A Lab Report on Microbial Growth specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on A Lab Report on Microbial Growth specifically for you FOR ONLY $16.38 $13.9/page Hire Writer The optimum growth temperature of P. Fluorescent is between 25-ICC (Monte, 2011). As stated earlier, selective and differential media were used to further understanding of isolating and identifying microorganisms. Selective media allows microbial growth of target organisms, while preventing or slowing the growth of other microorganisms, based on nutritional content (Wisterias, 2003). Differential media does not retard the growth of any one organism, but the nutritional composition of the media causes certain microorganisms to grow differently (i. . Different colors) than other microorganisms (Wisterias, 2003). Another important way to distinguish the differences between microorganisms, is by analyzing differences and similarities in metabolism. The oxides test is a useful procedure to identify oxides-negative gram-negative enteric bacterial rods from the also gram-negative rods, Pseudonymous and Aerons (Wisterias, 2003). The oxides test detects the presence of stockroom c, which is a n enzyme that assists an organism with utilizing oxygen through aerobic respiration (Wisterias, 2003). The catalane test identifies if catalane is present in a bacterial sample. Catalane is an enzyme found in aerobic microbes that catalysts hydrogen peroxide, and a positive test reveals oxygen bubbles forming while a negative results yields no bubbles as the bacteria does not contain catalane Wisterias, 2003). Methods: Selective and Differential Media: Each half lab bench acquired two plates of each agar: Blood Agar (BAA), McCracken Agar (MAC), Imitation Salt Agar (MASS), Heighten Agar (HECK), and Each plate was labeled with a marker. Proper Triplicate Soy Agar (TTS). Septic inoculation technique was used to inoculate each media. An inoculating loop was flamed to redness over a Bunsen burner and then acquired bacterial colonies from a nutrient agar sample, then it was streaked in an E shape on one half of the selective and differential plates. The loop was then flamed to redness gain for sterilization. Each selective and differential plate was streaked with these pairings of bacteria: E. Coli and Interrogator arrogates, or E. Coli and S. Epidermis. Each of these plates were then incubated for 24 hours at a temperature of ICC. The bacteria P. Memorabilia and Microcosmic lutes, were observed on Blood Agar, McCracken Agar, Imitation-Salt Agar and Heighten Enteric Agar, in Dry. Brooks lab room inside of a fume hood. Results of the incubated plates were then acquired after the allotted time. The oxides test was then conducted on P. Memorabilia and E. Coli. Colonies of ACH species were acquired on provided 24-hour Triplicate Soy Agar plates which were first labeled. A dropper was used to drop a freshly prepared 1% aqueous solution of tetrameters-Para-phenylalanine, on an isolated colony of each species. Results were then recorded. The catalane test was then conducted on P. Memorabilia and E. Coli. One 48-hour Triplicate Soy Broth culture for each species was labeled on each half of the plate. Each half of the plate was then streaked with each of the two species using the inoculating technique stated earlier in the first section of the methods. The plate was then incubated for 24 hours at a temperature of mm. After the allotted time of incubation, 2 drops of 3% hydrogen peroxide solution was added to an isolated colony of each organism used. The results were then recorded. Results: Table 1: Selective and differential media bacterial growth Bacterium McCracken Agar Mann ITIL-Salt Agar Heighten Enteric Agar Inoculated Purple Pink/Red Green S. Epidermis No Growth Yellow Minimal Growth, Green E. Coli Pink P. Memorabilia Brown Cream-colored Dark green/black Table 2. Hemolytic reactions of bacteria grown on blood agar Bacterium Type of hemolytic observed Beta Gamma Oxides Test: The P. Fluorescent specimen had a positive reaction which entails a blue coloring. This shows that P. Fluorescent contains the stockroom c enzyme. E. Oil had a negative, no-color change result, thus no presence of stockroom c. Catalane Test: E. Coli displayed a positive result for the catalane test, with visible oxygen gas bubbles. P. Fluorescent also had a positive catalane test result. Discussion: Each selective and differential medium that was used in this procedure has varying characteristics that allow for characterizing each microorganism. Imitation-salt agar was used to disting uish between imitation ferments, which these colonies develop yellow zone areas, and imitation nonmembers, which do not show a color change (Wisterias, 2003). McCracken agar distinguished lactose ferments, which develop a pink/red color, and lactose unfermented bacteria, which do not develop a distinct color (Wisterias, 2003). Heighten enteric agar was used to distinguish ferments and nonmembers of lactose, sucrose, saline, and amino acids that contain sulfur (Wisterias, 2003). Heighten enteric agar contains bile salts which provide each of the substrates sited. Blood agar contains hemoglobin, which distinguished between alpha, beta, and gamma hemolytic reactions (Wisterias, 2003).

Progressive Islamic Themes The WritePass Journal

Progressive Islamic Themes 1 Introduction Progressive Islamic Themes ).   Several of the external elements are drawn from Gustavo Gutierrez as well as humanism sources, which combine to call for ‘witnesses for God in Justice’ (Safi 2013:2). There is the perception of a shift away from the previous generations of Progressive Muslims in that there is a strong undercurrent of engagement in the movement. A central tenant of the Progressive movement is the need to reach out to those that have not traditionally been a part of the Islamic tradition (MaÌŠrtensson, Bailey, Ringrose and Dyrendal 2011). Safi (2013) describes the Progressive Muslim as a person that holds the transformative interpretation of the Muslim Faith that says that every human, female or male, non-Muslim or Muslim, poor or rich has exactly the same value in the eyes of God.   This is a departure from the once held view of separatism from the rest of the world that Islam once held. Further, the Progressive Muslim is expected to engage with the full range of material (Martensson et al 2011).   No longer is any debate off limits or beyond the norm.   This is a critical step in the drive to provide an inclusive infrastructure for the wider acceptance of the religion. Eshlkevari (2013) argues that the Progressive Muslim is marked by the need to experience the separate interpretations of Islam in order to fully understand the meanings of each unique practice. Eshlkevari (2013) illustrates the concept that the Progressive Muslim has the belief that it is time to translate the Islamic social teachings in such a manner that encompasses the needs of the modern generation. There is an emergence of a trend for the Progressive Muslim to actively reach out to their poor neighbors in an effort to provide sustenance as demonstrated by the Prophet.   This argument is further cemented by the Progressive Muslim belief that the Muslim community cannot achieve true justice without recognizing that the female members of their culture have the same consideration as the male members (Eshlkevari 2013). This perception of building gender equality is a hallmark of the Progressive movement, the effort to balance and meet the needs of the entire population and not just a fraction of it.   Many Progressive Muslims measure progression by the gender free implementation of justice within their society (Ibid).   This effort adds to the methods capacity to attr act such a wide range of adherents in the modern age. The Progressive Muslim associates women’s rights with basic human rights (Safi 2103).   This is a fundamental shift away from the previous interpretations of the Islamic faith. A singular facet of the Progressive Muslim movement is the effort to seek out pluralism, inside and outside of the umma, or the Muslim religious community (M and Avilli 2003).   It is the appreciation of the wider availability of knowledge and truth that allows the Progressive Muslim movement to grow beyond the traditional limitations.   Further, the approach seeks to do more than simply engage with faiths and considerations not their own, there is a real need to fully experience true engagement that allows for   the identification   of both the similarities and the basic differences between the Muslim faith and others (Ibid).   This effort to reach beyond the threshold of tolerance and enter into a true conversation that allows for growth is the criteria that the Progressive Muslim seeks to meet. Progressive Muslims are taking advantage of technology in order to not only communicate but share ideas and beliefs (Eshkevari 2013).   This is direct integration of the basic tenants of the Islamic faith and the emerging opportunities of the modern era.   Safi (2003) describes the basic and central tenants that connect the Progressive Muslim society together: A) A new approach to the old scriptures. There needs be a full reinterpretation of the traditional texts in an effort to fit them into modern life. B) There must an open acceptance of modern culture, including customs and common practices. The often rigid expression of the Islamic society should be reexamined in order to achieve the best result. C) The interpretation of the Holy works must be an individual experience, and not strictly regulated by those in power. D) The unique and individual sense of right and wrong must not only be developed but utilized in a day to day effort to make life better. E) Complete and unbiased gender equality must exist. This is a tenant that is necessary to fully address the social and cultural needs of the current generation. These principles have served to set the Progressive movement apart from the more traditional interpretation of the Islam tradition (Safi 2013).   Ã‚  With each new interpretation of traditional scripture, the Progressive movement has a hallmark of inclusive, nonviolent action. 3.1 In summary The Progressive Muslim is marked by the clear preference for gender equality in all things. Indicative of this mind-set, the Progressive approach is also heralded by the inclusion of outside knowledge and wisdom into the traditionally closed debates. Further, this extension of equality reaches down into every element of Islamic life.   Perhaps, the starkest shift away from the traditional Islam comes in the expectation of independent thought and evolution in the worship of God.   No longer is it acceptable to simply and blindly follow a leader, the Progressive Muslim thinks and acts for themselves, in a just and open manner. 4 Future Potential Safi (2003) cites many areas of potential conflict over the course of the developing era for the Progressive Muslim movement.   With the reinterpretation of the religious pillars of Islam, will be the resistance from the conservative members of the faith.   Others see this as the natural evolution of Islam (Benard 2003). Many of the most prominent and influential authorities within the Muslim world speak to the need for the further development and evolution of the faith so as to address pressing common issues (Mandaville 2013).   Ã‚  In order to fully realize the potential inherent in the Progressive Muslim movement, there must be a full acceptance of the path forward through the inclusion of all elements, genders and faiths. A primary area of concern as the Progressive movement goes forward will be the development of gender equality and the capacity to be judged without reference to gender by Islamic law (Benard 2003). Beginning by allowing women the basic human rights and ensuring that these are sustained will enable the Islamic outreach to impact a tremendous amount of females around the world.   Further, this drive towards basic gender equality feeds into the Progressive components of ascribing human rights to all of humanity (M et al 2003).   A critical element of the Progressive Muslim movement will rest on the capacity to not only enforce this pillar but recognize this within every culture. In many cases traditional bias and prejudice due to colour, sex or other element has driven a wedge in the effort to effectively reach out and communicate with new populations (Mandaville 2013). In line with this development of human rights, equality among the genders is the increase of rights for the women in general (Mandaville 2013).   Progressive Muslims are increasingly at odds with the traditional interpretation of Islamic law in that it allows the male many privileges over the female.   Further, this view holds that not only should women be allowed an active role in society, but the female should be active in politics and guiding the nations (Ibid). These are fundamental differences form the conservative Muslim that sees the women as being subject to the male in nearly every aspect.   Moving from the realm of feminism into the politics, the view held by the common Progressive Muslim that religion should be separate from the faith is a stark departure from past actions and interpretations (Safi 2003). Traditional views have argued for the religious establishment having firm influence over the entire political establishment. Yet, this system can lead to the percep tion of corruption and less tolerance of competing viewpoints (Benard 2003).   Others see this as the surest way to safeguard the integrity of the judicial system (Mandaville 2003). In the drive to provide an inclusive setting the Islamic Progressive movement, must have the perception of honesty and integrity in all things. As these initial tenants indicate, the view of the Progressive Muslim on violence and the utilization of force to achieve goals are as a negative interpretation of Islam (Safi 2003). There is a determined effort in the developing movement to diminish not only the expectation of violence but the use of the tactic in any form.   As this form of tolerance is added to their basic human rights efforts, the potential for the Progressive Muslim to not only reach out but connect with many nations continues to grow. 4.1 In summary The potential for the Progressive Muslim movement to connect to the world will continue to grow in relation to the capacity to be inclusive.   With the presence of the pillars of gender equality, political Progressiveness and overall tolerance there is a real sense of movement and potential in the Islamic world.   Alongside the drive to be inclusive the Progressive Muslim movement could reap equal reward as good intentions continue to build. 5 Conclusion This essay has assessed the key methodological, theological and intellectual assumptions that the Progressive Muslims utilize as a basis for their lives. The evidence presented has illustrated interesting aspects of the Progressive Muslim movement.   With an overriding drive to be inclusive the emerging Islam is making a fundamental effort to reach out to populations around the world and bring them the tenants of faith. This general inclusiveness is built around a growing sense of equality of every person in every manner. The departure away from the traditional interpretations of the Holy works is leading to recognition of further value to be found in the ranks of the women around them. Accompanying the general openness of the Progressive Muslim, the departure away from the religious establishment having full control of the political establishment is building.   This is a fact that serves to promote the tenant of equality, by creating a judicial system that does not recognize nor function on the premise of gender.   This fundamental departure from tradition could be a turning point for many Islamic women and culture in general.   With the turning away from violence and the embracing of the nonviolent, the Progressive Muslim is stepping away from the perception of fear and confrontation that has served to define Islam throughout modern memory. Much like any religion of note, Islam is in a constant state of evolution, lending the faith the depth and credibility to serve the modern age.   With the growing recognition of equal value and potential regardless of gender, the Progressive Muslim movement marks a new chapter in the drive to bring the world together. In the end it will not be one movement or reinterpretation that serves to bind the world closer, but the acceptance and tolerance of each and every faith that illustrates how close we already are. 6. References Benard, C. 2003.  Civil democratic Islam. Santa Monica, CA: RAND, National Security Research Division. Carrese, H. and Carrase, D. 2011. Islamic Renaissance: Liberalism and Democracy in Turkey. Eshkevari, H. Y., Mir-Hosseini, Z. and Tapper, R. 2006.  Islam and democracy in Iran. London: I. B. Tauris. Gulen, F., Movement, G. and Roads, H. 2008. Beyond Post-Islamism: A Critical Analysis of the Turkish Islamisms Transformation toward Fethullah G\ulens Stateless Cosmopolitan Islam. Haddad, Y. Y. 2011.  Becoming American?. Waco, Tex.: Baylor University Press. Husin, A. 2013. Educating for Islamic Pluralism: Lessons from Indonesia.  Islam and Civilisational Renewal (ICR), 1 (1). Ichwan, M. N. 2013. Alternatives to Shariatism: Progressive Muslim Intellectuals, Feminists, Queers and Sufis in Contemporary Aceh. Regime change, Democracy and Islam the case of Indonesia p. 137. M and Avilli, P. 2003. What does Progressive Islam look like?.  ISIM Newsletter, 12 p. 34. MaÌŠrtensson, U., Bailey, J., Ringrose, P. and Dyrendal, A. 2011.  Fundamentalism in the Modern World, Vol 1. I.B. Tauris. Perez, A. F., GueÌ€ye, S. P. and Yang, F. 2005.  Civil society as democratic practice. Washington, D.C.: Council for Research in Values and Philosophy. Safi, O. 2003.  Progressive Muslims. Oxford: Oneworld. Safi, O. 2003. What is Progressive Islam?.  ISIM Newsletter, 13 p. 48.