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Background: The quality of the sleep in the intensive care unit (ICU) is generally poor. It is known that several factors contribute to this situation. Aim: To describe the experiences of adult patients during night‐time sleep in the ICU. Design: A qualitative study using a phenomenological approach was conducted from May to October 2021. Patients were intensive care patients (n = 10) who were treated for at least 24 h in tertiary ICUs. Methods: The data were obtained through semi‐structured interviews based on an interview guide. A qualitative content analysis using an inductive approach was performed. Results: The analysis resulted in three main themes: (a) inadequate sleep at night; (b) factors negatively affecting night‐time sleep; and (c) patient expectations for improved night‐time sleep. Night‐time sleep of patients treated in intensive care were determined to generally have inadequate and be interrupted. Patients associated the cause of this situation with the physical environment conditions in the ICU, loud noises made by health employees and emotional reactions. It was stated that some physical environment changes that can be made in ICUs and psychological support will positively affect sleep. Conclusions: Intensive care patients may not have quality night‐time sleep because of multifactorial reasons. Noise in the ICU is a significant factor preventing patients from sleeping. In addition to reorganization of the physical environment to ensure adequate sleep, there is a need for an integrated approach dealing with patients' feelings and concerns. Relevance to Clinical Practice: Each patient has their own unique sleep pattern. To ensure effective management of sleep problems, health professionals should organize care and physical conditions in line with guidelines and create patient‐specific night‐time sleep management programmes. [ABSTRACT FROM AUTHOR]

The article focuses on the narrator's restless night in a house that seems to absorb and amplify their anxieties, blending mundane observations with unsettling occurrences. Topics include the narrator's frustration with the clutter accumulated from flea markets, the eerie sounds and sensations in the house, and their growing unease with the isolation and potential dangers outside.

Khayyam, Sanai, and Hafez are three great poets and thinkers with different philosophical orientations. Although all the three poets are deeply rooted in Iranian Islamic culture, they have also been influenced by the pre-Islamic Iranian culture and Zoroastrian tradition. The effect of both Zoroastrian and Islamic cultures has often led to penumbras of meaning of same words over the centuries. One of those words is the term "Dūsh", which traditionally meant "last night" and occasionally synonymous with "dawn" until the time of Khayyam and Sanai. We can view "Dūsh" from two perspectives. Firstly, the well-regarded status of "night" from the perspectives of Zoroastrianism and Islam, and secondly, the connection between "night" or "dawn" with the time of drinking wine and the morning wine ("sabūhi"). Both before and after Khayyam and Sanai, "night" and "dawn" have had an inseparable link with celestial hidden messages. In the verses of Ferdowsi, Manuchehri, and Naser Khosrow, we can vividly observe the connection between "night"/"dawn" and nocturnal inspirations. Sometimes these inspirations are conveyed by hidden messengers such as "Sorūsh" - the celestial messenger angel in Zoroastrianism - and at other times, "night" alone serves as the carrier of secrets and mysteries. The connection of "Sorūsh" with "night" is also reflected in Islam through "revelation" and "Gabriel" which set the groundwork for the divine perspective on "night", "last night" and the "presence of the hidden messenger" in the poetry of later centuries specially, in Hafez' poems. Before the genesis of this perspective, "Dūsh" undergoes its first semantic transformation in Khayyam's Rubayiat, distancing itself from the divine concept associated with "Sorūsh" and Zoroastrian beliefs. Later, with the appearance of mysticism and Sanai's poetry, it once again rediscovers its divine essence. In the light of the concept of "love," it obtains a new meaning. Finally, in The Ghazals of Hafez, in which all former concepts and ideas are evolved and reach their pinnacle, the concept "Dūsh" becomes the central theme of his thought, especially by the addition of the meaning of "eternal" to this concept. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Babylon Center for Humanities Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Weakened by the expansion of several imperial and colonial projects, the inhabitants of Jabal 'Amil survived as second-class citizens, severed from the urban expression of Lebanese nationalism, and having to formulate their identity amid countless transgressions on their scholarship and literary production. It is thus in the spectacles of the universe and the mysteries of the cosmos that they inscribed fragments of their oral legacy, turning the night sky into an archive that no empire could burn or colonize. And yet it is light pollution, leaking from the same cities they were once forced to nourish, that quickly established itself as the main transgressor, clearing the faintest stories in their celestial library. Although distant manifestations of Islamic cosmology could no longer animate their rural nights, new alterations in the sky after dark, no matter how violent, have proven worthy carri-ers of their modern myths and legends. And it is onto the loudest object in their polluted sky, the Israeli reconnaissance drone IAI Searcher MK, that they grafted the tale of their legendary matriarch Umm Kamel. I argue that Umm Kamel's physical and symbolic ascent into the sky was orchestrated by a modern generation of 'Amilis whose infidelity to the celestial stories authored by their ancestors fortified their ability to transform the combined pressures of pollution and colonization. United by their efforts to forge new imaginaries around a starless night, they invite reflection on the possibility (and responsibility) of confronting the sky we have together inherited rather than lamenting the one we have lost. In tracing Umm Kamel's transformation from figure to constellation, I contend that their cosmic interventions set the stage for new alliances between design and darkness, and ultimately, for a more expanded imagination of night design, particularly within the context of the climate crisis. [ABSTRACT FROM AUTHOR]

The course of the film describes three successive states, two states at night and one state during the day. What divides the night into two parts is the arrival of the Beauty on the island. The habitual behavior during the night consists of various types of verbal and physical violence. During these events, the Beauty lands on the island. Her appearance on the island leads to the reinforcement of the usual mischief, with her being mainly the center of events, for they mostly revolve around conflicts over her. Therefore, the night, which lasts almost the entire film, is divided into two parts: 1) before the arrival of the Beauty (the usual, normal licentious and violent behavior of the islanders) and 2) after the arrival of the Beauty (extraordinary, intensified violence). The very end of the film belongs to a bright and sunny day, and the characters are portrayed quite differently in the tranquility of family life. The key opposition in the film is the night, characterized by violence, and the day, filled with peace and harmony. The mediating function of the film itself indicates that the beasts are not some other people, but that violence and evil also reside in those who are seemingly upstanding members of the community. However, the analysis of the meaning in the film Beasts shows that there are obstacles to evil and violence found in missionary work, science and art, and even in madness.

In railway safety monitoring, foreign object detection is a key task, especially in infrared and low illumination conditions. In order to improve the detection accuracy of railway foreign bodies, an optimized railway foreign bodies detection algorithm named O-Mask R-CNN is proposed in this study. Firstly, by integrating the densely connected feature pyramid network (FPN) and the convolutional attention mechanism (CBAM),the recognition ability of low-contrast objects and the detection accuracy of small-size foreign objects are significantly improved. In addition, O-Mask R-CNN uses an improved Zone Suggestion Network (RPN) and ROIAlign layer to ensure feature alignment, thereby optimizing the precision of the bounding box and the quality of the instance segmentation. Finally, a method of adjusting the size of anchor frame based on cluster analysis is introduced to adapt to the characteristics of different scale railway foreign bodies. After only 46 iterations, the developed railway foreign item identification algorithm achieved a constant total loss value and has strong iterative performance. Mean square error and mean absolute error are the smallest, 1.35 and 1.21 respectively, and the detection error performance is also very good. Finally,the real average detection accuracy of the algorithm on infrared and common railway foreign body photos is tested, which is up to 98.26 and 98.85, respectively. Therefore, the detection method created in this paper not only has high performance, but also provides technical support for foreign object recognition in practical application environment.

The presence and proportions of photopigments, which are responsible for the visual and physiological effects of light, vary between taxonomic groups. This leads to differing wavelength sensitivities ranging from ultraviolet (UV; 780 nm) and complicates the balancing of spectra used for outdoor lighting to maximize human visual performance while mitigating light pollution effects on wildlife. I developed a database of spectral response information for terrestrial wildlife to create generalized spectral response curves by taxonomic phylum, class, and order. Existing data on species visual sensitivity were collected from previously published research that used behavioral responses, electroretinograms (ERGs), and reflectance within the eye. Resulting summaries of photopigment peak sensitivities (n=968) and sensitivity curves (n=177) allow for general observations. Overall, longer wavelengths provide the highest possibility for supporting human visual performance at night while reducing intrusive overlap with the vision of other species, because many taxonomic groups are sensitive to light in the blue and into the ultraviolet. Comparison of average response curves at the class level and the spectral power distribution of lamps suggests that spectral tuning might reduce the apparency of the lowest correlated color temperature (CCT) lamps to insects, spiders, and non-human mammals the most, with substantial but smaller reductions for reptiles, birds, and amphibians. Spectral tuning, most simply by reducing CCT, should be considered an additional benefit to be used in concert with other mitigation measures such as dimming, shielding, and part-night lighting.

Starting from a configurational conception of social space as a dynamic, subjective, and sensitive experience framed by situated cultural, class, and structural contexts, prioritizing the interrelation with youth (in plural) who live, resist, enjoy, dispute and appropriate the night (in its sense of nocturnality-noctem) in contexts of diverse sociability, inequality, violence in intra and intergenerational articulation, we will reflect on how these elements can contribute to studies that delve into the relationship between young people and the nocturnal space. This is characterized by access and experience differentiated by class, identity, and representation in terms of entertainment, security, criminalization, and violence. To do this, after marking some considerations about youth as specific chronotopes, a review of three spatial aspects will be given (lived-conceived space, space as a container of the social and relative space). Finally, we reflect on the possibilities that these spatial aspects open for ethnographic research and practice of studies on night space and youth around the subjective experience lived in nodes, circuits/districts of consumption of the night-time economy, and representative places within of the nocturnal mental image of the city. This is not a market study or consumer practices but the analysis of asymmetrical power relations and subjective experiences based on accesses differentiated by class, gender, and sociability. [ABSTRACT FROM AUTHOR]

Objective This study aimed to evaluate the "off-hour effect" on maternal and neonatal adverse events in a large cohort representing U.S. population. Study Design A secondary analysis of the Consortium on Safe Labor (CSL) dataset with 208,695 women and 229,385 deliveries was performed. The study included the deliveries of ≥23 gestational weeks from 19 hospitals in the United States from 2002 to 2008. Babies with congenital anomalies were excluded from neonatal outcomes. We compared maternal and neonatal outcomes of patients delivered during weekdays versus off hours (nights and weekends). The primary outcomes of the study were composite maternal and composite neonatal adverse events. The secondary outcomes were delivery type and individual maternal and neonatal adverse events including maternal death and perinatal mortality rate. Associations between off hours and all the outcomes were analyzed in bivariable and multivariable analyses. The same analyses were performed in strata by indication for admission (spontaneous labor or induction of labor). Results Composite maternal adverse events (6.19 vs. 6.06%, p = 0.41) and maternal death (0.01 vs. 0.01%, p = 0.19) were not significantly different between off hours and weekday groups. In contrast, composite neonatal adverse events (6.91 vs. 5.84%, p < 0.001) and perinatal mortality rate (1.03 vs. 0.77%, p < 0.001) were higher in the off-hour group. After adjusting for confounding variables, only the composite neonatal outcome continued to be associated with off hours (adjusted odds ratio [aOR] = 1.10, 95% confidence interval [CI]: 1.04–1.16). Stratified analyses showed that the off-hour effect for the neonatal composite outcome was not present in those presenting in spontaneous labor (6.1 vs. 5.9%, p = 0.40). Conclusion Off-hour delivery was not associated with severe maternal morbidity and was only modestly associated with severe neonatal morbidity. This association was observed in women undergoing induction, not in those presenting in spontaneous labor. These data draw into question the existence of a clinically meaningful and correctable "off-hour effect" in obstetrics. Key Points The presence of a significant off-hour effect in obstetrics is still questionable. If the off-hour effect exists, it seems that not to be related with staffing issues. There is not a big difference for adverse events at off hours in spontaneously laboring patients. [ABSTRACT FROM AUTHOR]

Copyright of Antikvitás & Reneszánsz is the property of MTA-SZTE Antikvitas es Reneszansz, Forrasok es Recepcio Kutatocsoport and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Purpose: Increasing evidence demonstrates that gender-related factors, and not only biological sex, are relevant in the physiological and pathophysiological mechanisms of the cardiovascular system, including the cardiac autonomic regulation. Sex and gender may also affect daytime and night-time cardiac autonomic control. This meta-analysis aimed to provide a comparison between healthy women and men on heart rate variability using 24-h ECG recordings pointing out sex- and gender-related factors. Methods: A systematic search was conducted to include studies focusing on both sex and gender differences related to heart rate variability indices in the time and frequency domains. Descriptive data were extracted by two independent reviewers. For each index, standardized mean differences with 95% confidence intervals were computed and a pooled estimate using a fixed- or random-effects model was applied. Results: Twenty-seven studies were included in the meta-analysis. The results showed that only seven studies reported some information about gender-related factors. Concerning sex-related differences, women had a shorter mean RR interval and lower variability of the time domain indices than men. Sex-related differences concerning frequency domain indices were more evident during night-time compared to daytime. Conclusion: The characterization of gender-related factors in the study of heart rate variability using 24-h ECG recordings is still sporadic and underexplored. The meta-analysis results could not conclusively support a significant increase of high frequency power in women, although women showed a reduced total power and low frequency to high frequency ratio. There is a strong need for considering heart rate variability in relation to gender-related variables. [ABSTRACT FROM AUTHOR]

The night is a complex subject of study due to the many aspects with which it presents itself and the multiple identity that places it both outside and inside the individual. Objective event and inner evidence offers sensory knowledge and emotional and spiritual resonances at the same time. The dark space has always inspired literature and the arts, but has long been neglected by geography. This indifference seems motivated by having thought of the night as an external, objective phenomenon, neglecting its interiority and the spiritual resonances it arouses. The emphasis that the discipline places on the gaze did not help the subject, since its fundamental method is direct observation, based on the view that the night shields. The indifference to the theme is also justified by the rationalist disciplinary orientations of the past. The argument has been highlighted from the last years of twentieth century with the affirmation of cultural and emotional geography. It is a vision that enhances the poetics and interior values transmitted by the night. It is the latter that make the night a topic of particular interest. [ABSTRACT FROM AUTHOR]

The presence and proportions of photopigments, which are responsible for the visual and physiological effects of light, vary between taxonomic groups. This leads to differing wavelength sensitivities ranging from ultraviolet (UV; <400 nm) to infrared (IR; >780 nm) and complicates the balancing of spectra used for outdoor lighting to maximize human visual performance while mitigating light pollution effects on wildlife. I developed a database of spectral response information for terrestrial wildlife to create generalized spectral response curves by taxonomic phylum, class, and order. Existing data on species visual sensitivity were collected from previously published research that used behavioral responses, electroretinograms (ERGs), and reflectance within the eye. Resulting summaries of photopigment peak sensitivities (n=968) and sensitivity curves (n=177) allow for general observations. Overall, longer wavelengths provide the highest possibility for supporting human visual performance at night while reducing intrusive overlap with the vision of other species, because many taxonomic groups are sensitive to light in the blue and into the ultraviolet. Comparison of average response curves at the class level and the spectral power distribution of lamps suggests that spectral tuning might reduce the apparency of the lowest correlated color temperature (CCT) lamps to insects, spiders, and non-human mammals the most, with substantial but smaller reductions for reptiles, birds, and amphibians. Spectral tuning, most simply by reducing CCT, should be considered an additional benefit to be used in concert with other mitigation measures such as dimming, shielding, and part-night lighting. [ABSTRACT FROM AUTHOR]

This paper contends that populist graffiti in the Roman Republic, including famous examples from the aftermath of Gaius Gracchus’s death and the last weeks of Julius Caesar’s life, were at times intentionally produced at night, not just for the security and anonymity of darkness, but also in order to generate maximum impact, with a daybreak surprise that breached the notional barriers between the populist night and the aristocratic day. Various sources indicate that the formal institutions of the res publica, as dominated by the elite, were largely diurnal in nature, such that the state was effectively suspended at every sunset, and the night became the province of the marginalized. Graffiti from this context, when newly revealed at dawn, thus constituted a missive from an anti-state to the «legitimate» one – a kind of technology of illumination that facilitated popular engagement with political debates from which the people were otherwise procedurally excluded.

The loss of coastal wetlands represents a grave threat to waterbirds, prompting the use of artificial wetlands, such as aquaculture ponds, as a means of conservation. Aquaculture ponds are common in coastal areas and provide production value and ecological function as waterbird habitats. Past studies have examined how different assemblages of waterbirds use different types of aquaculture ponds, particularly based on water depth or water coverage. However, most studies have only been conducted during the daytime. As some waterdbird species are known to also exhibit nocturnal foraging behavior, it is important to also examine their nocturnal use of aquaculture ponds. Most waterbird surveys were conducted during the daytime, limiting our understanding of their nocturnal habitat utilization. This study conducted diurnal and nocturnal surveys on shorebirds, waterfowl, and Black-crowned Night Heron ( Nycticorax nycticorax ) ten times in three types of aquaculture ponds situated in the Cigu District of Tainan, namely fish/shrimp, hard clam, and abandoned ponds between October 2021 and November 2022. The results showed no significant difference in shorebird density between day and night. However, shorebird density in fish/shrimp ponds was significantly higher than in abandoned ponds. Conversely, waterfowl density exhibits a significant increase in abandoned ponds compared to the other two pond types, irrespective of diurnal or nocturnal conditions. Furthermore, waterfowl density in abandoned ponds was significantly higher during daylight compared to the nocturnal period. In the daytime, the density of night herons was significantly higher in abandoned ponds than in the other two ponds. Nevertheless, during nighttime, fish/shrimp ponds exhibit the highest density of night herons, significantly surpassing that found in hard clam ponds. Notably, water coverage also influences the density of both shorebirds and waterfowl. The foraging frequency of waterfowl and night herons was greater during nocturnal hours, while shorebirds did not exhibit significant variations between day and night. Consequently, this study underscores the significance of considering both diurnal and nocturnal habitats in formulating strategies for waterbird conservation.

Zaman, hakikatini keşfetme, anlamlandırma, yönetme gibi pek çok yönleriyle düşünce tarihinin en temel konuları arasında yer almıştır. Gündüzün zıddı olan ve karanlık zaman dilimini anlatan geceye de hem insanın ömrünün yarısını kapsadığı hem de hayatın biyolojik ve manevi boyutlarına etkisi büyük olduğu için insanlık tarafından büyük önem verilmiştir. Gündüz, aydınlık ve meşguliyet zamanı olmasına rağmen Kur’ân-ı Kerîm’de gecenin daha fazla zikredildiği, Allah’ın üzerine yemin ettiği vakit ve bir âyeti olarak telakki edildiği görülmüştür. Âyetlerde gece, “dinlenme, peygamberlere vahiy inme, helak, hikmetli işlerin diğerlerinden ayrılma vakti, gizlenme, ibadet etme ve yürüme/yola çıkma vakitleri” şeklinde gerçek anlamda, “karanlık”, “gaflet” ve “örtü” manalarında ise mecaz anlamda kullanılmıştır. Bu çalışmanın amacı, gece kavramının Mevlânâ’nın Mesnevî’sinde kazandığı sembolik anlamları tespit etmekle birlikte kavramın İslâmî gelenekteki ve tasavvuf kültüründeki yerini ortaya koymaktır. Gece, akademik çalışmalara gerektiği ölçüde konu edilmemiştir. Gece hakkındaki mevcut çalışmalarda kavramın Kur’ân-ı Kerîm’deki anlamları, gece ile ilgili kavram ve eylemler; mübarek gecelerin fazileti ve hadislerdeki kullanımına yoğunlaştığı görülmektedir. Mevlânâ üzerinde yapılan çalışmalarda ise Mevlânâ’nın sadece rubâîlerinde gece, seyr ü sülûk metodu açısından ele alınmıştır. Dolayısıyla bu çalışma zamanın yarısı olan gecenin, Mevlânâ’nın Mesnevî isimli eserinde kazandığı sembolik anlamları ve bu remizlerin İslâmî gelenekteki yerini tespitteki boşluğu doldurmayı hedeflemektedir. Mevlânâ, Mesnevî’de “gece” kelimesini çoğunlukla gerçek anlamda kullanmıştır. Gece, eylemin olmadığı anı ifade ederken “karanlık/zulmet-i tabiat, gaflet, örtü” gibi olumsuz; insanın hakikate kapı aralamaya çalıştığı eylem anını anlatırken ise “yol almak/yolda olmak/vuslat” sembolleriyle olumlu zamanı ifade etmektedir. Mevlânâ’nın Mesnevî’sinde geceye yüklediği bu anlamlar/semboller ve kullanım şekilleri Kur’ân’daki kullanım ve manadan ilham alınarak zenginleştirilmiş, gecede/anda/kavramda derinleşme ve yolculuk etme gibi remizler yoluyla anlatılmıştır.

Activity patterns and time budgets play a crucial role in the successful farming and management of animals. In this study, the behavior patterns of 53 forest musk deer (Moschus berezovskii) were analyzed from October 2nd to 16th, 2021, throughout the day and night. The results showed a distinct dawn--dusk activity rhythm in the captive forest musk deer with a peak activity observed at dawn (07:00 - 10:00) and dusk (16:00 - 19:00). Additionally, there were smaller activity peaks lasting less than an hour during the nighttime (00:00 - 04:00). Comparing behavior ratios between peak and off-peak periods, it was evident that all behaviors, except rumination (RU), showed significant differences. Furthermore, no significant differences were found in the behavior ratios of the forest musk deer between the daytime and night-time. During the daytime, the percentages of time spent performing locomotion (32.87 ± 3.38%), feeding (14.43 ± 1.81%), and RU (5.62 ± 1.46%) were slightly higher compared to the night-time. Based on these findings, it is important to match the management strategies for musk deer farming with the animals' activity patterns and behavioral rhythms. Doing so can enhance farming outputs and contribute to the welfare of captive forest musk deer. [ABSTRACT FROM AUTHOR]

Human musicality exhibits the necessary hallmarks for biological adaptations. Evolutionary explanations focus on recurrent adaptive problems that human musicality possibly solved in ancestral environments, such as mate selection and competition, social bonding/cohesion and social grooming, perceptual and motor skill development, conflict reduction, safe time-passing, transgenerational communication, mood regulation and synchronization, and credible signaling of coalition and territorial/predator defense. Although not mutually exclusive, these different hypotheses are still not conceptually integrated nor clearly derived from independent principles. I propose The Nocturnal Evolution of Human Musicality and Performativity Theory in which the night-time is the missing piece of the adaptationist puzzle of human musicality and performing arts. The expansion of nocturnal activities throughout human evolution, which is tied to tree-to-ground sleep transition and habitual use of fire, might help (i) explain the evolution of musicality from independent principles, (ii) explain various seemingly unrelated music features and functions, and (iii) integrate many ancestral adaptive values proposed. The expansion into the nocturnal niche posed recurrent ancestral adaptive challenges/opportunities: lack of luminosity, regrouping to cook before sleep, imminent dangerousness, low temperatures, peak tiredness, and concealment of identity. These crucial night-time features might have selected evening-oriented individuals who were prone to acoustic communication, more alert and imaginative, gregarious, risk-taking and novelty-seeking, prone to anxiety modulation, hedonistic, promiscuous, and disinhibited. Those night-time selected dispositions may have converged and enhanced protomusicality into human musicality by facilitating it to assume many survival- and reproduction-enhancing roles (social cohesion and coordination, signaling of coalitions, territorial defense, antipredatorial defense, knowledge transference, safe passage of time, children lullabies, and sexual selection) that are correspondent to the co-occurring night-time adaptive challenges/opportunities. The nocturnal dynamic may help explain musical features (sound, loudness, repetitiveness, call and response, song, elaboration/virtuosity, and duetting/chorusing). Across vertebrates, acoustic communication mostly occurs in nocturnal species. The eveningness chronotype is common among musicians and composers. Adolescents, who are the most evening-oriented humans, enjoy more music. Contemporary tribal nocturnal activities around the campfire involve eating, singing/dancing, storytelling, and rituals. I discuss the nocturnal integration of musicality's many roles and conclude that musicality is probably a multifunctional mental adaptation that evolved along with the night-time adaptive landscape. [ABSTRACT FROM AUTHOR]

In this study, as material for discussing vehicle driving comfort at night, analysis was conducted based on the results collected and organized by means of a questionnaire administered to 297 respondents. Specifically, 80% of the respondents felt that nighttime driving was not comfortable, which was the majority of all respondents. There was no difference in the number of respondents who felt nighttime driving was less comfortable than daytime driving according to gender and the number of times they drove, but there were differences according to age and the number of years they had held a driver's license. The most common reasons for feeling uncomfortable driving at night were "poor visibility," "glare from oncoming traffic," and "not enough light". The effect of LED lighting was found to be significant in scenes where nighttime driving is comfortable. [ABSTRACT FROM AUTHOR]

The medieval cult of Ste Foy inspired several sets of liturgical chants, or historiae, including at least two that were probably made for use at Conques in the early eleventh century. Whilst it is widely understood that historia chants belonged within the liturgy of the Divine Office, this article explores the significance of two lesser-known parameters in their performance: their use during the nocturnal hours, above all during the lengthy service known as the Night Office, and their use alongside various modes of sensory augmentation that were employed on major feast days. By exploring these parameters as they might have applied to the medieval Abbey of Conques in the context of Ste Foy's feast—using sources from Fleury and Saint-Bénigne, Dijon, wherever local evidence is lacking—the article draws attention to the ways in which historiae intersected with non-verbal modes of creativity within the performative frame of the Office liturgy. Ultimately, it argues for a more consciously multidisciplinary approach to this historically 'musical' genre. [ABSTRACT FROM AUTHOR]

Summary: Global nocturnal temperatures are rising more rapidly than daytime temperatures and have a large effect on crop productivity. In particular, stomatal conductance at night (gsn) is surprisingly poorly understood and has not been investigated despite constituting a significant proportion of overall canopy water loss.Here, we present the results of 3 yr of field data using 12 spring Triticum aestivum genotypes which were grown in NW Mexico and subjected to an artificial increase in night‐time temperatures of 2°C.Under nocturnal heating, grain yields decreased (1.9% per 1°C) without significant changes in daytime leaf‐level physiological responses. Under warmer nights, there were significant differences in the magnitude and decrease in gsn, values of which were between 9 and 33% of daytime rates while respiration appeared to acclimate to higher temperatures. Decreases in grain yield were genotype‐specific; genotypes categorised as heat tolerant demonstrated some of the greatest declines in yield in response to warmer nights.We conclude the essential components of nocturnal heat tolerance in wheat are uncoupled from resilience to daytime temperatures, raising fundamental questions for physiological breeding. Furthermore, this study discusses key physiological traits such as pollen viability, root depth and irrigation type may also play a role in genotype‐specific nocturnal heat tolerance. [ABSTRACT FROM AUTHOR]

Objective: We sought to evaluate the prerequisites (demand, interest, feasibility) for adapting a paediatric nighttime telemedicine and medication delivery service (TMDS) to Ghana. Methods: A cross‐sectional survey of households and associated healthcare providers was conducted in urban and rural Ghana. Households were identified through randomised geospatial sampling; households with at least one child <10 years were enrolled. Household surveys collected information relating to demographics, household resources, standardised case scenarios, recent paediatric health events, satisfaction with healthcare access, and interest in TMDS intervention models. Providers were identified by households and enrolled. Provider surveys collected provider type, hours of operation, services, and opinions of a TMDS model. Results: A total of 511 (263 urban, 248 rural) households and 18 providers (10 urban, 8 rural) were surveyed. A total of 262 health events involving children <10 years were reported, of which 47% occurred at night. Care was sought for >70% of health events presenting at night; however, care‐seeking was delayed until morning or later for >75% of these events; 54% of households expressed dissatisfaction with their current access to paediatric care at night; 99% of households expressed that a nighttime TMDS service for children would be directly useful to their families. Correspondingly, 17 of 18 providers stated that a TMDS was needed in their community; >99% of households had access to a cellular phone. All households expressed willingness to use their phones to call a TMDS and allow a TMDS provider into their homes at night. Willingness to pay and provider‐recommended price points varied by setting. Conclusions: Prerequisites for adapting a TMDS to Ghana were met. A nighttime paediatric TMDS service was found to be needed, appealing, and feasible in Ghana. These data motivate the adaptation of a TMDS to urban and rural Ghana. [ABSTRACT FROM AUTHOR]

In my paper, I am following the theme of light and darkness in the Bacchae of Euripides. Light and darkness is one of many threads of meaning in the Bacchae. It runs alongside the overall interpretation of the play. Light and darkness are present in the characterisations of Dionysus and Pentheus. More than that, the characterisations through light and darkness change in accordance with the story of the play. A close reading of Bacchae along the lines of light and darkness can, thus, help to determine which evaluations of Pentheus and Dionysus are inscribed in the play. The drama of light and darkness suggests an interpretation of the sparagmos as an expiating sacrifice and the restoration of harmony at the end of the play.

Human musicality exhibits the necessary hallmarks for biological adaptations. Evolutionary explanations focus on recurrent adaptive problems that human musicality possibly solved in ancestral environments, such as mate selection and competition, social bonding/cohesion and social grooming, perceptual and motor skill development, conflict reduction, safe time-passing, transgenerational communication, mood regulation and synchronization, and credible signaling of coalition and territorial/predator defense. Although not mutually exclusive, these different hypotheses are still not conceptually integrated nor clearly derived from independent principles. I propose The Nocturnal Evolution of Human Musicality and Performativity Theory in which the night-time is the missing piece of the adaptationist puzzle of human musicality and performing arts. The expansion of nocturnal activities throughout human evolution, which is tied to tree-to-ground sleep transition and habitual use of fire, might help (i) explain the evolution of musicality from independent principles, (ii) explain various seemingly unrelated music features and functions, and (iii) integrate many ancestral adaptive values proposed. The expansion into the nocturnal niche posed recurrent ancestral adaptive challenges/opportunities: lack of luminosity, regrouping to cook before sleep, imminent dangerousness, low temperatures, peak tiredness, and concealment of identity. These crucial night-time features might have selected evening-oriented individuals who were prone to acoustic communication, more alert and imaginative, gregarious, risk-taking and novelty-seeking, prone to anxiety modulation, hedonistic, promiscuous, and disinhibited. Those night-time selected dispositions may have converged and enhanced protomusicality into human musicality by facilitating it to assume many survival- and reproduction-enhancing roles (social cohesion and coordination, signaling of coalitions, territorial defense, antipredatorial defense, knowledge transference, safe passage of time, children lullabies, and sexual selection) that are correspondent to the co-occurring night-time adaptive challenges/opportunities. The nocturnal dynamic may help explain musical features (sound, loudness, repetitiveness, call and response, song, elaboration/virtuosity, and duetting/chorusing). Across vertebrates, acoustic communication mostly occurs in nocturnal species. The eveningness chronotype is common among musicians and composers. Adolescents, who are the most evening-oriented humans, enjoy more music. Contemporary tribal nocturnal activities around the campfire involve eating, singing/dancing, storytelling, and rituals. I discuss the nocturnal integration of musicality’s many roles and conclude that musicality is probably a multifunctional mental adaptation that evolved along with the night-time adaptive landscape.

South African historians have largely overlooked the night as a frame of historical analysis. This article is an initial attempt to rectify this by exploring Drum as a source for this endeavour. Drum provides insight into the South African night in the 1950s as both a symbol and experience, predominantly as it was understood and encountered by black South Africans. At this time curfew legislation and the intentional lack of lighting infrastructure provided to black urban areas sought to circumscribe black people's nighttime activity. The apartheid state's racial ideology cast black people as fundamentally rural and cut off from modernity, solely allowed in the city to provide labour. In this imagination, black people were seen as city people by day only, and should disappear at night to sleep. Nevertheless, Drum's predominantly black writers positioned the night as a key site of their reporting and short stories, the site of 'real life', depicting a vibrant black urban nightlife. Consequently, Drum offers a catalogue of urban black South Africans' nighttime activity, occurring despite curfew legislation. In this, Drum challenged the state's prescribed temporality, insisting on black people's modernity and urban identity, imaged through their engagement in a life by night. However, Drum juxtaposed its descriptions of this vibrant night with reporting and depictions of nighttime crime predominantly located in African neighbourhoods, challenging the government's infrastructural neglect that was held to be responsible for the danger of these areas at night. Further, in writing about black urban nightlife, in South Africa and abroad, Drum allowed its predominantly black readers to vicariously experience nighttime activity, facilitating the evasion of the curfew's curbs on mobility. Here, Drum drew its readers, and placed black South Africa generally, into a globally imagined project of black urban modernity, represented, expressed and experienced through the night. Thus, in their struggle over the night in the 1950s, black South Africans and the apartheid state struggled over black modernity itself. [ABSTRACT FROM AUTHOR]

Copyright of Materia Arquitectura is the property of Universidad San Sebastian and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Materia Arquitectura is the property of Universidad San Sebastian and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Materia Arquitectura is the property of Universidad San Sebastian and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Time has been among the most fundamental subjects in the history of thought with many aspects such as discovering its truth, making sense of it, and managing it. The night, which is the opposite of the daylight and tells about the dark period, has been given great importance by humanity as it covers half of a person's life and greatly affects the biological and spiritual dimensions of life. Although daytime is a time of light and busyness, it has been seen that night is mentioned more often in the Qur'ān, and considered as the time period on which Allah has sworn and a verse of His existence. In the verses, the night is used in the real sense as "time to rest, a revelation to the prophets, destruction, separation of wise works from others, time to hide, worship and walk/leave", and metaphorically in the meanings of "darkness", "heedlessness" and "cover". This study aims to determine the symbolic meanings of the concept of the night in Mawlānā's Mathnawī and to reveal the place of the concept in Islamic tradition and Sufi culture. The night has not been the subject of academic studies to the extent necessary. It is seen that existing studies on the night focus on its meanings in the Qur'an, concepts and actions related to the night, the virtue of the blessed nights and its use in hadiths. In the studies on Mawlānā, only the night in Mawlānā's rubais has been discussed in terms of the method of sayr u suluk (journeying and initiation). Therefore, this study aims to fill the gap in determining the symbolic meanings of night, which is half the time, gained in Mawlānā's Mathnawī and the place of these symbols in Islamic tradition. Mawlānā mostly used the word "night" in the real sense in Mathnawī. Night expresses the negative time with the symbols of " darkness/darkness of human nature, heedlessness, veil" when describing the moment when there is no action, and the positive time with the symbols of "taking the way / being on the road / meeting (vuslat)" when describing the moment of action when man tries to open the door to the truth. These meanings/symbols and usage patterns that Mawlānā attributed to the night in his Mathnawī have been enriched by being inspired by the usage and meaning in the Qur'ān, and are explained through symbols such as deepening and traveling in the night / in the moment / in the concept. [ABSTRACT FROM AUTHOR]

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ABSTRAK Dalam penelitian ini akan diukur tingkat kecerahan langit untuk mengetahui waktu menghilangnya cahaya merah syafaq yang ada di langit setelah matahari terbenam pada malam hari. Awal waktu malam atau waktu isya diisyaratkan oleh beberapa ulama dengan menghilangnya mega merah atau saat langit benar-benar gelap. Dalam pengukuran tingkat kecerahan langit menggunakan alat Sky Quality Meter (SQM) yang merupakan salah satu teknologi sensor cahaya non image dengan pendekatan pengolahan menggunakan metode Moving Average. Data diperoleh dari SQM yang diambil selama 12 hari berturut-turut pada bulan Maret saat Matahari berada di dekat Ekuator. Hasil penelitian dalam data yang telah diolah dan diproses menunjukkan bahwa awal waktu langit mulai gelap paling awal pada pukul 19:39:19 WIB pada dip matahari 16° 22’ 17” dan paling akhir pada pukul 19:46:12 WIB pada dip 17° 28’ 47”. Dapat disimpulkan dalam penelitian ini cahaya syafaq menghilang berdasarkan pengamatan dan pengolahan menggunakan metode Moving Average menunjukkan pada range 16° 22’ 17” sampai 17° 28’ 47”. Kata kunci: awal malam; isya; SQM; moving average. ABSTRACT In this study, the night sky brightness was measured to determine the disappearance time of the reddish light of syafaq in the sky after sunset. The beginning of the night or Isya is hinted at by some scholars with the disappearance of the red sky or when the sky is completely dark. The measurement of the sky brightness using the Sky Quality Meter (SQM) instrument which is one of the non-image light sensor technologies with the Moving Average approach method. The data were obtained from 12 consecutive days in March when the Sun was near the Equator. The results of this study show that at the beginning of the time the sky begins to darken earliest at 19:39:19 WIB on the solar dip at 16° 22' 17" and the latest at 19:46:12 WIB at dip 17° 28' 47". It can be concluded in this study that the light disappear based on observation and processing using the Moving Average method shows in the range of 16° 22' 17" to 17° 28' 47". Keywords: night; isya; sqm; moving average.

The futuristic poetics of V. Mayakovsky's work received the attention of researchers in China only at the turn of the 20th and 21st centuries. The Chinese reader owes the discovery of Mayakovsky as a lyrical poet of a futuristic persuasion to the skill of translators. A characteristic feature of cubo-futuristic poetics, which focuses on the principles of abstract painting, is fragmentation, instability, elusiveness of meaning, which, on the one hand, presents a great difficulty for adequate translation of such information by means of another language, on the other hand, gives the translator freedom in interpreting the suggestive content of the text. The authors provide a comparative analysis of the translations of Wang Feibai and Zheng Zheng of V. Mayakovsky's poem “Night” into Chinese in order to identify the subjective image of the perceived text, which is formed during the relaying of artistic information into translation. The study of translations helps to identify previously unspoken meanings in the pretext, which enriches the perception of the original.

Insomnia is legion in our contemporary world; yet, it is hardly a new experience. This article provides a historical review of the spirituality of insomnia. While sleep is a necessity to function well followers of Jesus from every tradition across the centuries have often practiced an asceticism that privileged their prayers over their sleep. Yet paradoxically to neglect sleep produces a myriad of consequences that weakens a person spiritually both in relation to God and others. This confronts every sleepless disciple with the decision whether they will respond with anger or acceptance of their lack of sleep. The largest section of this essay focuses on how believers sought to cope with God's "disguised sweetness" during the night watches. Their responses can be summarized primarily in two ways, proper preparation for setting the best mood for falling asleep and more difficultly how to respond when you awake and can't resume sleeping. Central to coping with insomnia is the recognition that God is the Lord of all time and is in as much control of the wakeful nights as the during the normal days. [ABSTRACT FROM AUTHOR]

How the relative impacts of anthropogenic pressures on the natural environment vary between different taxonomic groups, habitats, and geographic regions is increasingly well established. By contrast, the times of day at which those pressures are most forcefully exerted or have greatest influence are not well understood. The impact on the nighttime environment bears particular scrutiny, given that for practical reasons (e.g. researchers themselves belong to a diurnal species), most studies on the impacts of anthropogenic pressures are conducted during the daytime on organisms that are predominantly day active or in ways that do not differentiate between daytime and nighttime. In the present article, we synthesize the current state of knowledge of impacts of anthropogenic pressures on the nighttime environment, highlighting key findings and examples. The evidence available suggests that the nighttime environment is under intense stress across increasing areas of the world, especially from nighttime pollution, climate change, and overexploitation of resources. [ABSTRACT FROM AUTHOR]

The theory that the people of the early modern period slept in well-defined segments of 'first' and 'second' sleeps has been highly influential in both scholarly literature and mainstream media over the past twenty years. Based on a combination of scientific, anthropological and textual evidence, the segmented sleep theory has been used to illuminate discussions regarding important aspects of early modern nocturnal culture; mainstream media reports, meanwhile, have proposed segmented sleep as a potentially 'natural' and healthier alternative to consolidated blocks of sleep. In this article, I re-examine the scientific, anthropological and early modern literary sources behind the segmented sleep theory and ask if the evidence might support other models of early modern sleep that are not characterised by segmentation, while acknowledging that construction of such models is by nature limited and uncertain. I propose a more diverse range of interpretations of early modern texts related to sleep, with important implications for medical and social history and literary scholarship. [ABSTRACT FROM AUTHOR]

This interview between Elisabeth Angel-Perez and David Greig, which took place on 16 January 2023 over WhatsApp, was conducted specifically for this special issue of Shakespeare Bulletin. The conversation focuses on Greig's use of Shakespeare as a matrix for contemporary drama. Greig stresses the geographical and linguistic displacements in his play Dunsinane (2010), a sequel to Shakespeare's Macbeth , which allowed him to map out a conflictual contact zone between an imperialistic power and a country that has been colonized. He explains how Dunsinane serves as a political parable—for contemporary Scotland, but also the wars in the Middle East and Ukraine—while at the same time decentering Shakespeare as a cultural hegemonic matrix. [ABSTRACT FROM AUTHOR]

This article makes the case for addressing pedestrian visual diversity when planning artificial light for public spaces at night, by drawing upon original findings from an exploratory study where twenty-one open-ended interviews were conducted with experts in the fields of artificial lighting, urban planning and health studies. Specifically, this article provides (1) the introduction of the concept of pedestrian visual diversity, defined as the condition, capabilities and needs of visually impaired pedestrians, (2) a systematization of overlooked issues in the planning of artificial light for visual diverse pedestrians in public spaces and (3) the proposition of a participatory framework for the application of lightwalks as an experiential method for involving visual diverse pedestrians in the data collection on and analysis of artificial lighting in public spaces at night. In conclusion, it identifies five strands for further research at the nexus of pedestrian visual diversity, public space and night studies for inclusive light planning. [ABSTRACT FROM AUTHOR]

This paper analyzes the interrelation between nocturnity, youths, and systemic violence. Based on the theory of conceived and inhabited space, ethnographic work, and on-site exploration, a reconstruction of urban imaginaries "of the border" and "of the night" is presented, as well as the narratives generated by Tijuana's young residents. Thus, a distinction between the night (noctis) and nocturnity (noctem) is exposed, along with some key elements that make up the accessibility, experience, and participation of young people in Tijuana nights' nocturnity in recreational, inequality, transgression, and violence contexts. The results allow us to perceive nocturnity as a socially constructed space, complex and dynamic, with diffuse and rigid borders, that needs a comprehensive public policy that seeks the inclusion of the youth and the progressive decrease of the inequalities that affect them. [ABSTRACT FROM AUTHOR]

This paper is a technical report describing the use of an open-source instrument called LANcube v2 to estimate a lighting devices inventory. The instrument has 5 color sensitive sensors, each on a face of a cube. The instrument can be mounted on a car roof to create a map of the artificial light at night while roaming the streets and roads. Based on the temporal variations of the detected signal on various cube’s faces, we developed a method of finding the approximate position in 3D of each source. The lamp spectral types can be determined relatively well thanks to the color balance of the raw Red (R), Green (G), Blue (B), and Clear (C) color bands. If one assumes a typical angular photometry of a source with respect to its location, it is possible to estimate roughly its current luminous flux. Such information allows us to build a lighting devices inventory of a territory. One advantage of that new method is that it can provide information about the private sources that are always excluded from public lighting inventories. We compared the inventory extracted with that new methodology with an in-situ lamp inventory made for two villages in Canada. This comparison allows us to emphasize the strengths and limitations of the method by comparing to the ground truth. We found that we were able to detect 99% of the sources with flux higher than 1000 lumen and located within 15 meters from the road. We also found that we generally overestimate the height of the devices by 21 to 51% depending on the lamp photometry. This overestimate surely reflects in an overestimate of the fluxes. Finally, we found that the proposed method is very efficient to recognize the spectral type of the devices with 99% of success. [ABSTRACT FROM AUTHOR]

Copyright of Philological Review (00151807) is the property of University of Belgrade, Faculty of Philology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)