Urban governance and planning for Economic growth

Governance in short is a shift from bureaucratic process to shared power for the people. Governance in the urban areas goes hand in hand with planning. Issues of governance cannot be dealt with completely without proper planning. However, planning in the two largest cities of Kumasi and Accra has seen some major changes over time both spatially and administratively. Spatial, urban planning system has moved from new towns and town expansion to high standards of living. Administratively there has been the frantic effort of merging all law governing land use into one legal document which was not previously the case. But planning for growth and governance are faced with the following weakness; selective restraint, institutional and geographical fragmentation, short termism and power and resources.Governance; Planning; Growth

Evaluation of Controlled-Release Nitrogen and Potassium Fertilizer in Louisiana Sugarcane Production

Sugarcane (Saccharum spp) production is an integral part of Louisiana\u27s economy. Proper fertilizer management, particularly nitrogen (N) and potassium (K), optimizes sugarcane production. An experiment was established in 2015 at the LSU AgCenter Sugar Research Station in St. Gabriel, Louisiana to: (1) assess the effect of N and K fertilizer sources on sugarcane yield and quality parameters, and (2) monitor the changes in inorganic N and K levels in the soil at different sugarcane growth stages. The experiment was arranged in a randomized complete block design on a Sharkey clay soil and complete randomized design on a Commerce silt loam soil with four replications. Data were collected from control (0) and treated plots with 45, 90 and 135 kg N ha-1 using controlled-release fertilizer (CRF) (Agrocote Max®, 45% N) and urea ammonium nitrate (UAN, 32% N). Potassium treatments included data from the control (0) and 90 kg ha-1 applied as 100% muriate of potash (MOP, 60% K) and 50% MOP + 50% Agrocote KCl ® (61% K). Soil (0-15 and 15-30 cm depths) and leaf samples were collected (every two weeks from fertilization), dried and analyzed for N and K content. At harvest, ten stalks were collected, shredded, and analyzed for quality parameters using a SpectraCane NIR system. Plot yields were determined using a combine harvester and a weigh-wagon. Results of this study showed positive impact of CRF on sucrose, TRS, and polarity in Sharkey clay soil with a net return profit of $218 ha-1 higher than UAN. The UAN solution performed better on Commerce silt soil with a net return of$496 ha-1 higher than CRF. Also, both N sources showed higher inorganic N concentration in 0-15 cm depth on Sharkey clay soil. The MOP+ CR-K was more beneficial than 100% MOP on Sharkey clay soil, making $155 ha-1 higher than 100% MOP. Sugarcane on Sharkey clay soil had the most K response compared to Commerce silt soil. This study shows the potential of CRF as a source of N and K in certain soil types, and the effectiveness of UAN as N source in Louisiana sugarcane productio

Globalization and its influence on Economic Growth performance

Globalization is described as a process by which regional economics, societies and cultures have become integrated through a global network of communication, transportation and trade. Different researchers have argued both in favour of and against globalization. Bhagwati claims that globalization has created a direct link to economic fortunes for the poor rural folks in developing countries who are often farmers. He argues that increase in information and information technology has loosened the control of exploitative middlemen whose activities reduce the returns rural farmer receive for their produce. Prystay (2005) provided evidence to this argument. Another argument comes from factor endowment. Argument against globalization is the fact that it has produced unprecedentedly high levels of inequality or hardships to the poor. Evidence from both China and India have reviled that globalization has propelled both countries economically; increase in economic growth from 6.15 to 9.37 percent in the case of China and information technology in the case of India, but the issue of inequality is still important and need to be addressed by individual government.Globalization; Inequality; Growth

GREEN PRACTICES FOR SURGICAL UNITS

The study aimed to identify leading practices to promote environmentally friendly and efficient efforts in surgical healthcare. Despite widespread enthusiasm for going green in the U.S. economy, little information is available to inform the medical community on the effort. We explore safe and efficient strategies for hospitals and healthcare providers to protect the environment while delivering high-quality care. As part of the study design, we performed a systematic review of the literature using relevant Pubmed search terms and surveyed a panel of hospital managers and CEOs of healthcare organizations pursuing green initiatives. Recommendations were itemized and reviewed with each panelist for a consensus agreement. At the end, we identified forty-three published articles and obtained interview data from the 7-member expert panel. Five green recommendations for surgical practices were identified: (1) OR Waste Reduction and Segregation; (2) Environmentally Preferable Purchasing; (3) Energy Consumption Management; (4) Pharmaceutical Waste Management; (5) Reprocessing of Single Use Medical Devices. We concluded that the medical community has a large opportunity to implement green practices in surgical units. These practices can have significant benefits to both the healthcare community and the environment

Essays on Household Health Expenditures, National Health Insurance and Universal Access to Health Care in Ghana

Access to quality health services is essential for maintaining a healthy population and economic development hence the growing global consensus that universal health coverage is necessary. Ghana attempts to expand access by making basic health services free at the point of delivery through its National Health Insurance Scheme (NHIS). Prior studies indicate NHIS increases demand for health services, but questions remain about its impact on out of pocket payments, quality of services, and the financial viability of the program. Hence, this dissertation analyzes the financial risk in health care seeking, the effect of NHIS on out of pocket payments and access to quality health care, and the financial viability of NHIS compared with the outcomes of Rwanda’s community-based health insurance programs with similar objectives but different approaches. The empirical analyses uses data from the Ghana Living Standards Survey conducted in 2005-2006 covering 37,212 individuals in 8,868 households, data from the 2008 Ghana Demographic and Health Survey V covering 9919 respondents aged 15-49 years, and data logging from other sources. The methods include two-stage multivariate regression modelling and maximum likelihood estimations. The study finds health expenditures respond strongly to need and weakly to income, the poor are more likely than the rich to pay of pocket for health care, and catastrophic out of pocket payments occur in all income groups and significantly among the poor. The need for uninsured services and ability to pay significantly determine of out of pocket payments by the insured. These findings imply that NHIS expands access to desired health services for the better-offs but does not eliminate catastrophic out of pocket payments, especially for the poor. Attitude of health worker, rather than the technical effectiveness of services, significantly predicts dissatisfaction with quality. The Rwandan model is more equitable than NHIS, but NHIS spends ten times more per capita. Drawing from Ghana’s and Rwanda’s experience, effective strategies for national health insurance programs must include i) practical means-testing in setting insurance premiums to improve equity ii) mandatory enrollments by whole households as a strategy for financial sustainability iii) client-based performance-evaluation in provider reimbursements to improve client satisfaction

EXPLORING THE PROBATIVE ROLE OF SOME UNDERUTILIZED ‘FORENSIC MARK EVIDENCE’ IN SAFE JUSTICE DELIVERY: A GOLD MINE FOR THE DEFENCE LAWYER?

Forensic evidence such as deoxyribonucleic acid (DNA), fingermarks, anthropological evidence, and often document-related evidence is consistently used in Ghana’s criminal jurisprudence. However, the forensic application of some impression/trace-related evidence notably lip print, ear print, and footprint in the Ghanaian criminal justice system is challenging. The recent mention of footprint evidence in the ongoing case involving the death of a Member of Parliament in Ghana, Mr. J. B. Danquah, opens a new vista for the use of such underutilized forensic evidence in Ghanaian courts. This paper discusses some selected impression-related evidence, highlights their potential application in forensic investigation and safe justice delivery, and further informs defence lawyers on what to look out for when evaluating such forensic evidence to avoid the miscarriage of justice in criminal cases

CIRCULAR STRATEGIES FOR SUSTAINABLE FASHION

openResearch on ecological problems from the fashion industry and how circular economic model is a good path to transition the fashion industry to sustainability. Mafric will be used as my case study and I'll be presenting a life assessment cycle on the brand.Research on ecological problems from the fashion industry and how circular economic model is a good path to transition the fashion industry to sustainability. Mafric will be used as my case study and I'll be presenting a life assessment cycle on the brand

Household Health Care Expenditure and Catastrophic Payments: Evidence From The Ghana Living Standards Survey V

Out of pocket payments are a significant component of health expenditures in Ghana. Their influence on household welfare therefore merits investigation. This study investigates the determinants of household health expenditures and the incidence of catastrophic health care payments using information from national household living standard measurement surveys. The results show poor households are more likely to spend on health care than wealthy households. Health care expenditures have a low degree of responsiveness to household income and complement food expenditures. The incidence of catastrophic health care payments has improved over time but at the expense of a higher concentration among the poor. The implication is that Ghana National Health Insurance Scheme is an appropriate policy in the right direction and must use effective household means-testing methods to identify and target vulnerable households

Pesticide-induced environmental risks: a field study in Ghana

The aim of this thesis was to evaluate the protectiveness of the pesticide registration procedure used in Ghana and its enforcement. This included performing the environmental risk assessment of pesticides registered in Ghana to evaluate the possible harm they may pose to the aquatic and terrestrial environments, and assessed whether prevailing use in Ghana exceeds recommended rates. Ghana’s pesticide law was reviewed bringing on board the role of state and non-state actors in the overall pesticide life cycle. Farmers’ pesticide use data was used with risk assessment models, DNA extraction and 16S ribosomal RNA (rRNA) gene sequencing, physico-chemical parameters and laboratory analysis to determine which pesticides posed risk to the environmental compartments. The study concludes that pesticides are registered in compliance with the law whilst non state actors were mostly non-compliant with pesticide handling and management which is likely to result in environmental risks. The ecological risk assessment models estimated that pesticides used in the study area were likely to pose the highest risks to aquatic ecosystems adjacent to the treated fields and to the terrestrial ecosystem. It was established that actual pesticide use was higher than the recommended rates and it has been recommended that the Pesticides Risks in the Tropics to Man, Environment, and Trade (PRIMET) and species sensitivity distribution (SSD) models are incorporated into the pesticide registration processes in Ghana

Transtsendentsus kui üks teema teoloogias ja tehnoloogias

Selles töös uuritakse transtsendentsi tähendust religioonis/teoloogias ja teaduses/tehnoloogias. Seejuures analüüsitakse "posthumanistlikke" diskursusi valitud religioonides, transhumanismis ja posthumanismis. Uuring pakub välja kaks võimalust horisontaalse ja vertikaalse transtsendentsuse tajumiseks. Horisontaalne transtsendentsus osutab nii ette- kui ka tahapoole, fokusseerides suhetele meid ümbritsevate mitteinimestega. See hõlmab teaduse ja tehnoloogia kaudu toimuvat täiustamist seoses universumi mitteinimlike mõjuritega. Horisontaalne transtsendentsus osutab inimese kehastusele looduses, väärtustades sugulust nii elusate kui ka elutute olenditega looduses. See hõlmab piiride ületamist teadusuuringute ja tehnoloogia rakendamise kaudu, tunnistades, et tehnoloogia kui vahend on osa inimloomusest ja Jumala kingitus. Seetõttu tuleks tehnoloogiat kasutada tervislikel eesmärkidel, mis ei kahjusta keskkonnas leiduvaid organisme. Horisontaalne transtsendentsus hõlbustab meeskonna ülesehitamist, kogukonda, austust ja hoolitsust teise kui iseenda eest. Vertikaalne transtsendents osutab ülespoole ja see fokusseerib teispoolsusele. See esindab soovi ja nägemust loodusest eralduda tehnoloogia või jumalike vahendite abil. Vertikaalne hõlmab dualistlikku arusaama inimesest, mida saab täiustada mõistuse/hingede/immateriaalse kehast/materjalist eraldamise kaudu. Mõisted ja doktriinid, mis omistavad indiviididele, rühmadele või liikidele eelisseisundi, on vertikaalsed, sealhulgas eitavad inimeste kehastumist looduses. Uurimus koosneb seitsmest peatükist, millest igaüks edastab ainulaadset, kuid ühist diskursust. Esimeses peatükis kaardistatakse ja tutvustatakse uuringut ja kasutatud metoodikat. Lisaks töö sissejuhatusele arutlen teoloogia tähenduse ja teoloogide kohustuse üle tõlgendada teoloogiat domineeriva kaasaegse arusaama kontekstis. See on võimalik alternatiivse lähenemise kaudu teoloogia formuleerimisel, mis juurutab teaduslikku ja tehnoloogilist arusaama. Religioonist räägitakse arusaama all, et hoolimata õpetuslikust mitmekesisusest on olemas mõisted, mis iseloomustavad kõiki religioone. Seetõttu on võimalik laiendada arutelusid transtsendentsuse üle kristlikust teoloogiast kaugemale. Teises peatükis fokusseeritakse Hefneri loodud kaaslooja teooriale, milles presenteeritakse, kuidas teoloogia võiks olla formuleeritud teaduses. Käsitletakse müütide ja rituaalide rolli inimkonna arenguloos, osutades faktile, et inimkonna arenguks on vaja teaduslikke ja religioosseid andmeid. Seega toob see kontseptsioon esile teaduse ja teoloogia teineteist täiendavad rollid ning selle, kuidas nad vajavad teineteist mõtestatud sotsiaalkultuurilise ülesehituse jaoks. Teoloogiliselt, kui tahetakse mõista inimest ja tema rolli, on vaja ümber tõlgendada erinevaid mõisteid, mis aitavad kaasa tähenduse loomise protsessidele. Näiteks imago Dei kontseptsioon teoloogias väljendub võimes langetada otsuseid ja konstrueerida õigustavaid lugusid tagasisideprotsessi kaudu. Seega väljendub inimeste ainulaadsus kaasloojatena nende ainulaadsetes omadustes, nagu anatoomilised omadused ja arenenud kognitiivsed võimed, mis kulmineeruvad vabadusega. Inimese eesmärki mõistetakse loovuses kui Jumala loovuse peegeldust. Tehnoloogia on seega inimloomuse loomulik osa, täites evolutsioonilises keskkonnas inimlikku eesmärki. Kolmandas peatükis käsitletakse teoloogia, tehnoloogia ja transtsendentsi vahelisi seoseid. Transtsendentsuse analoogiaid kasutatakse idee rõhutamisel, kus inimtehnoloogia ja religioossete arusaamade vahel on keerukas suhe. Peatükis hinnatakse täiustamise mõisteid ja seda, kuidas teoloogid neid väljendavad, rõhutades, et täiustamist tuleks vaadelda kui igapäevast protsessi, mis on täiesti erinev transhumanismist. Täiustamine on ressurss, mis annab Homo sapiens’ile eksistentsiaalse eelise evolutsiooniprotsessis, kuna nad puutuvad kokku erinevate keskkonnatingimustega. Täiendusprotsessil on nii teaduslik kui ka teoloogiline ajalugu. Lisaks on tehnoloogia ja teadus suurepärased täiustamisressursid ja inimkonna evolutsiooniprotsessides üliolulised. Peatükis järeldatakse, et inimteoloogiline ajalugu viitab sellele, et on olnud jumalikke, tagant õhutatud täiustusi, mis toetasid inimese eksistentsi pärast langemist, seega tõhustamine on teoloogiliselt kooskõlas religioossete loomisdoktriinidega. Kristlus on jätkanud mineviku imede tegemist. Kuid praegu täiustamistehnoloogiate kaudu. Neljandas peatükis tutvustatakse "posthumanistlikku" diskursust transhumanismis, posthumanismis ja kristluses. Peatükk aga keskendub posthumanismile ja Haraway jutustusele küborgist. Posthumanistlikud ideed on kontrastsed transhumanistlikele arusaamadele transtsendentsist. Kuigi transhumanism eeldab täiuslikkuse uut julget koitu, siis posthumanistid püüdlevad erinevate konstrueeritud tõkete kaotamise poole, tunnustades universaalset sugulust. Järelikult viitab posthumanismi transtsendentsus samastumisele teiste inimestega, keskkonnaga, tehnoloogiaga jne. Seega on posthumanismi idee transtsendentsusest horisontaalne, kuid transhumanistid keskenduvad vertikaalsele transtsendentsusele. Küborg on posthumanismi võimas sümbol ja on olnud "posthumanistliku" tulevikuga seotud peamiste diskursuste tugipunktiks. Küborg esindab ühtsust, sulandumist, universaalset sugulust ja egalitarismi. „Inimese” idee küborgi raames on samastatav transhumanismi kui informatsiooniga, kuid erinevalt transhumanismist on informatsioon kehastatud sarnaselt inimese kristliku mõistega. Viiendas peatükis käsitletakse transhumanismi ja transhumanistlikke meetodeid vananemise ja surma kõrvaldamiseks. Uurimuses väljendatakse seisukohta, et transhumanistlik soov ületada inimese lõplikkust on inimese kui kaaslooja loomulik kalduvus, kuid see eirab teaduslikke reaalsusi ja inimese kui miljonite aastate evolutsiooni produkti keerulist olemust. Soov võtta inimestelt nende loomulik konstitutsioon on sünonüümne inimliigi hävitamisega ja nende automaatide surematuks muutmisega. Seetõttu samastatakse transhumanism pigem pseudoteadusega kui nende väidetega läbimurdelise teaduse kohta, sest nad kasutavad oma püüdlustes arvukalt ebateaduslikke meetodeid. Lisaks sellele on transhumanistide visioonides, hoolimata postreligioossetest hoiakutest, palju radikaalseid religioosseid elemente, sealhulgas gnostitsismi. Transhumanismi ambitsioonid lähevad kaugemale küborgi kontseptsioonist, sest kui küborg võib esindada täiustamist, siis orgaaniline osa võib olla vastuvõtlik haigustele, vananemisele ja surmale, kuid transhumanismi "posthumanist" on surematu, vananematu ja haigustele immuunne. Kuuendas peatükis arutletakse "posthumanistlike" narratiivide ja religiooni vaheliste suhete üle, sõnastades seisukoha, et religioosset eshatoloogiat tuleks käsitleda kui "posthumanistlikku" narratiivi. Selle põhjuseks on tuvastatud sarnasused ilmalike "posthumanistlike" narratiivide ja religioonide eshatoloogiliste visioonide vahel. Selles peatükis tuvastatakse transhumanismis ja religioossetes õpetustes erinevaid kehastatusmõtete varjundeid, millel puudub pühakirjanduslik ja teaduslik alus, näiteks õpetused, mis stigmatiseerivad seksuaalseid väljendusi, soolist diskrimineerimist ja soovi loobuda kehast. Seksismi, günofoobiat ja genofoobiat arutatakse kristluses seoses transsendentaalsuse ideega. Uuringus väidetakse, et selliseid eelarvamusi soodustavad arusaamad on kultuurilised, neil puuduvad pühakirjalikud alused ja teaduslikud valgustused, seega on tegemist vertikaalsete transtsendentsuse ideedega. Seitsmes peatükk on uurimuse kokkuvõte ja järeldused, milles sõnastatakse, et religioon/teoloogia ja teadus/tehnoloogia peaksid olema üksteist täiendavad, mitte vastanduvad valdkonnad. Seda seetõttu, et nad erinevad ja lähenevad paljudes valdkondades, et pakkuda mitmekesiseid andmeid inimese tervikliku heaolu jaoks. Näiteks esitavad teadus ja teoloogia erinevaid arusaamu inimese identiteedist ja eripärast. Siiski lähenevad nad teineteisele selles, et inimene on ainulaadne ja et ta on suguluses kõigi teiste looduses elavate olenditega. Tehnoloogia on Jumala kingitus ja osa inimloomusest, eelduseks ellujäämisele ja tervislikkusele, samas võivad mõned tehnoloogiad kujutada ohtu elule, sealhulgas inimese väljasuremisele. Seetõttu peab usukogukond aktiivselt tegelema tehnoloogiaga, et tagada kaasloojate tehnoloogiate levik. Lõpuks, naistevastane vägivald on paljudes kultuurides endeemiline, mis on inimkonna dehumaniseerimise vahend, mille vastu võitlemisel peaks usukogukond olema esirinnas. Siiski on paljudes religioonides üldiselt ja eriti kristluses kehtestatud naissoost vägivalla näilisus, mis muudab võimatuks selliste sotsiaalsete hädade vastu võitlemise. Õpetused, mis toidavad segregatsiooni, genofoobiat ja seksismi, tuleks kirikus välja juurida. See muudab kiriku usaldusväärseks, et täita oma propageerivat rolli võrdsete põhimõtete ja võrdsete võimaluste tagamisel kõigile. Kui kirik ei eemalda piiranguid ise, võib tulla periood, mil seda võrreldakse ning see omakorda põhjustaks skandaale, kus kohtud võrdleksid kirikut kiriklikes rollides naise kehale seatud piirangute kaotamisega.This study explores the meaning of transcendence in religion/theology and science/technology. The effort involves analysing the “posthuman” discourses in selected religions, transhumanism and posthumanism. The study proposes two ways to perceive transcendence horizontal and vertical. Horizontal transcendence points both forward and backwards, focusing on interhuman relationships and one that exists between humans and nonhumans, referred to in the study as “nonhuman other.” Horizontal transcendence involves enhancements that recognise humans’ embodiment in nature. It, therefore, emphasises kinship with both living and non-living entities in nature. It involves moving beyond limits through research and the application of technology in recognition that technology as a tool is part of human nature and a gift from God. Therefore, technology should be employed for wholesome ends rather than harming the other for parochial anthropocentric ends. Horizontal transcendence facilitates team building, community, respect and cares for the other as one would do for him/her self by applying the otherself principle. The principle requires the individual to identify the self in the other, the human and the nonhuman other. Vertical transcendence points upwards, and it is an otherworldly focus. It represents the desire and vision to separate from nature through technology or divine means. Vertical involves a dualistic understanding of the human. The human is perceived as a being that can be enhanced through separation into mind/souls/immaterial from the body/material. Vertical transcendence includes notions and doctrines that ascribe privileged positions to individuals, groups or species and deny humans’ embodiment in nature. It includes transcendence ideas that treat the body with gnostic contempt and facilitate sexism, gynophobia, genophobia, racism and other social exclusive concepts. The research is in seven chapters, each conveying a unique yet collaborative discourse. Chapter one maps and introduces the study and the methodology employed. Besides the introduction of the work, the meaning of theology and the obligation of theologians to interpret theology within the context of the dominant contemporary understanding is discussed. It is suggested that it is possible through an alternative approach to formulating theology that is sensitive to contemporary scientific and technological understandings. Finally, religion is discussed under the notion that despite the doctrinal diversity, there are concepts that characterise all religions. Therefore it is possible to broaden the discussions of transcendence beyond Christian theology. Chapter two focuses on Hefner’s created co-creator theory, a theological concept formulated with the scientific method. Hefner discusses the roles of myths and rituals in human evolutionary history, pointing to the fact that scientific and religious data are needed to develop human society. Thus, the concept brings out the complementary roles of science and theology and how they need each other for meaningful socio-cultural building. Theologically, if humans and their roles are to be understood, there is the need to reinterpret various concepts that help in the meaning-making processes. For example, the imago Dei concept in theology is expressed in terms of the ability to make decisions and construct justifying stories through the process of feedback. Thus, humans’ uniqueness as co-creators is expressed through their unique features, such as anatomical qualities and advanced cognitive abilities, culminating in freedom for technological activities. Furthermore, human’s purpose is understood in creativity as a reflection of God’s creative grace. Technology is thus a natural part of human nature, serving the human purpose in the evolutionary milieu. Chapter three discusses the relationships between theology, technology and transcendence. Analogies of transcendence are drawn to emphasise the idea that there is an intricate relationship between human technology and religious notions. The chapter evaluates the concepts of enhancement and how theologians express them, stressing that enhancement should be seen as an everyday process entirely different from transhumanism. Enhancement is a resource that provides Homo sapiens with an existential advantage in the evolutionary process as they encounter different environmental conditions. The enhancement process has both scientific and theological histories. Furthermore, technology and science are great enhancement resources and vital in human evolutionary processes. The chapter concludes that human theological history indicates that there have been divine-instigated enhancements that supported human existence after the fall. Thus, enhancement is theologically consistent with religious doctrines of creation. Furthermore, Christians promote enhancement, albeit subconsciously, through the demonstration of love via charity activities. The ancient records of miracles continue to manifest in Christianity today through enhancement technologies. Thus the divine-oriented miracles are giving way to technology-mediated miracles. Chapter four introduces the “posthuman” discourse in transhumanism, posthumanism and Christianity. The chapter, however, focuses on posthumanism and Haraway’s narrative of a cyborg. Posthumanist ideas are contrasted with transhumanist notions of transcendence. While transhumanism anticipates bold new dawn of perfection, posthumanists aspire to eradicate various constructed barriers in recognition of universal kinship. Transcendence in posthumanism, therefore, indicates identification with the other; humans, environment, technology etc. Thus posthumanism’s idea of transcendence is horizontal, but transhumanists focus on vertical transcendence. The cyborg is a potent symbol of posthumanism and has been the fulcrum of major discourses associated with the “posthuman” future. The cyborg represents unity, fusion, hybridity, universal kinship and egalitarianism. The idea of the “human” within the cyborg framework is similar to that of transhumanism as "information." However, unlike transhumanism, the "information" is embodied similar to the Christian notion of the human. Chapter five discusses transhumanism and transhumanist proposals for eliminating ageing and deaths. The research expresses the view that the transhumanist desire to overcome human finitude is a natural inclination of the human co-creator. However, it ignores scientific realities and the complex nature of the human being as millions of years product of evolution. The desire to strip humans of their natural constitution is synonymous with annihilating the human species and immortalising their automata. Therefore, transhumanism is identified with pseudoscience rather than their claims of breakthrough science because they employ numerous unscientific methods in their aspirations. Furthermore, despite exhibiting post-religious postures, transhumanist visions have many radical religious elements, including Gnosticism. The transhumanist harbours the ambitions to go beyond the cyborg concept. Because while the cyborg may represent enhancement, the organic part may be susceptible to sickness, senescence and death, but the “posthuman” in transhumanism is immortal, ageless and immune to diseases. Chapter six discusses the relationship between “posthuman” narratives and religion, articulating the position that religious eschatology should be considered a “posthuman” narrative. This is because of identified similarities between secular “posthuman” narratives and eschatological visions of religions. This chapter identifies various shades of disembodied elements in transhumanism and religious doctrine, which lack scriptural and scientific bases. Such elements include doctrines that stigmatise sexual expressions, foster gender-based discrimination, and the desire to abandon the body. Sexism, gynophobia, and genophobia in Christianity are discussed in relation to the idea of transcendence. The study avers that notions that facilitate such biases are cultural, lacking scriptural bases and scientific illuminations. Thus, they correspond to vertical transcendence. Chapter seven constitutes the summary and conclusion of the research, which articulates that religion/theology and science/technology should be seen as complementary disciplines, not opposing fields. This is because they diverge and converge in many areas to provide diverse data for holistic human wellbeing. For example, science and theology present different notions of the identity and distinctiveness of the human person. However, they converge on the uniqueness and their kinship with all other creatures in nature. That technology is a gift of God and part of human nature, a premise for survival and wholesomeness, but “crude” technologies constitute a significant threat of extinction and suffering. Therefore, the faith community must get actively involved in technology to ensure the proliferation of co-creator technologies. Finally, violence against women is endemic in many cultures serving as an avenue for dehumanising society. The faith community should therefore concentrate its advocacy in this area. However, a semblance of violence against the female is instituted in many religions in general and Christianity in particular, making it impossible to challenge such social ills. Therefore, there is the need to eradicate doctrines that nurture segregation, genophobia and sexism from the Church. The eradication of such conduct will make the faith community credible to play its advocacy role to ensure egalitarian principles and equal opportunity for all. If the Church does not remove limits, there could be a period when it will be compared to do so. However, since the Church is the arbiter of freedom and morality, it will be scandalous for the courts to compare the Church to eradicate limits placed on the female body and ensure equity in the Church.https://www.ester.ee/record=b551385