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The desert climate region attracts a multitude of tourists due to its distinctive landforms and climatic conditions, however, it also presents challenges for environmental protection. This article constructs a theoretical model that examines the influence of thermal stress on tourists' environmental responsibility behavior intention (ERBI), with anticipated pride and anticipated guilt serving as mediating factors. An empirical study is conducted in Turpan, Xinjiang, which represents a typical inland arid area in China. The results indicate that: (1) thermal stress does not have a significant direct impact on ERBI, nevertheless, anticipated pride and anticipated guilt play crucial mediating roles between thermal stress and this intention. (2) Furthermore, environmental knowledge positively moderates the relationship between anticipated pride, anticipated guilt, and the ERBI. This research contributes to the understanding of how tourists' anticipatory emotions affect their ERBI in desert climate regions while deepening our comprehension of the driving mechanisms behind such intentions among tourists. Moreover, it provides theoretical references for promoting environmentally responsible behaviors among tourists visiting desert climate regions. [ABSTRACT FROM AUTHOR]

Pakistan is a country with rich traditions emerging from various faiths which are reflected in the expression of regional folk arts. Pakistan lies in an area where not only earlier known human civilizations flourished but it also witnessed continued march of vanguards of various civilizations from central Asia and Near East. The rich heritage of Pakistan's art and craft has evolved over an extended period of 5000 years. In this duration Pakistan became the crossroad of many splendid cultures and enriched the world with an amazing variety of cultural, religious, linguistic, and artistic expressions. This intermingling of cultures surprisingly influenced all kinds of arts and crafts, including textile arts. Due to diversified talents, interests and inspiration, different regions have their special identity for unique folk textile crafts. In this land, the traditional textile artisans of the Punjab, Sindh, Khyber Pakhtunkhwa, Balochis tan and Kashmir have been pursuing their skills, as they have done for generations. Admitting diverse art heritage of distinctive regions of Pakistan, this paper overviews some historic traditional textiles nurtured here. Design is the backbone of graphic art, design that is a part of art actually a part of our life and personality and influences the enjoyment of everything to do and of everything to select. Textile designs developed from three sources the quality of the fabric the size and type of yarn and the way they are combined if more than one is used. The aim of this paper is to trace the history of textile designing and printing with special reference to khadi. It also explores the challenges of Pakistan's textile industry which has given recommendations to developing it for the progress of industrialization in Pakistan. [ABSTRACT FROM AUTHOR]

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi 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 Asian Journal of Women's Studies is the property of Taylor & Francis Ltd 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.)

The heroine of Germaine de Staël's Corinne, or Italy (1807) makes her first appearance in the novel 'dressed like Domenichino's Sibyl', wearing an Indian shawl wound into a turban. The aim of this essay is to highlight the contribution that the tradition of Sibylline iconography made to the characterization of the heroine of Corinne by locating Staël in a long line of artists, writers, and patrons, particularly female ones, who adapted and appropriated this iconography for their own purposes over the previous two centuries. A crucial breakthrough was made in the early seventeenth century by Domenichino, who provided the prototype for later generations of artists by painting a freestanding picture of a generic (not, as often said, the Cumaean) Sibyl wearing a turban. Domenichino's composition nevertheless remained exceptional in its insistence on the primacy of Sibylline inspiration, which helps to account for its role in Corinne as well as for its appeal to other early nineteenth-century writers. Staël's direct predecessors included the artists Angelica Kauffman and Élisabeth-Louise Vigée Le Brun, both of whom portrayed female sitters in more or less Sibylline guise, but the most important was Emma Hamilton, from whose famous Attitudes Staël almost certainly derived the motif of the turban fashioned out of an Indian shawl. Staël herself adopted the turban as her characteristic headdress, as did other literary and artistic women after her; its great advantage lay in the way it enabled them to lay claim to Sibylline authority whilst also disavowing any such intent. [ABSTRACT FROM AUTHOR]

TTraditional costumes are a cultural heritage that distinguishes one nation from another. Traditional clothing may disappear if it is not well-documented by means of scientific research. Therefore, this study documents a part of the traditional clothing of Makkah Al-Mukarramah region, namely the Meccan turban; a heritage head covering that characterized the region for a long period of time. The turban is also the oldest headwear among the Arabs (Al-Zailai, 2017). It was only worn by honorable gentlemen (Al-Omary, 2012). The Arab have also used it in times of war, where a turban of a folk leader would be used as a war flag, in a show of respect. Given its dignified stature, Arabs have considered the turban as a motto for themselves and their Arab identity. Taking pride of cultural and historical heritage, this paper has examined the Meccan turban in terms of its characteristics, types, and applied methods of decorations, with the aim to transfer current knowledge on traditional heritage of the Meccan turban to potential next generations of researchers, who would be interesting in studying the traditional heritage. In this paper, the Meccan turban, its various types and applied methods of decoration have been well-identified. This was later documented in a scientific manner, following the descriptive approach of the study, and using a qualitative method in collecting the required data. In-depth interviews with persons interested in the Meccan turban have been carried out. Several types of turbans on display in local archaeological museums have been examined, leading the researcher to compile an accurate description of the Meccan turban in the Saudi era, and identify its types and applied methods of decorations.

(Ar) صناديق حفظ العمامة في العصر المغولي الهندية كمؤشرات ثقافية دراسة حضارية فنية تعبر التحف التطبيقية في عصر أباطرة مغول الهند عن حضارة المغول وإبداعتهم، وتعتبر صناديق حفظ العمامات مثالا رائعا لتلك التحف التي تعبر عن حضارة المغول، وتهدف الورقة البحثية لدراسة فنية لهذه الصناديق وكذلك ومسمي جعبة دستار وعلاقة المسمى بأداء الوظيفة التي من أجلها صنعت هذه الصناديق، ولقد كان لفلسة المغول بالهند سواء الأباطرة والأمراء في الاهتمام بالعمامة ومكانتها لديهم دور كبير في ظهور صناديق مخصصة للعمامة، وكانت العمامات تزين بالأحجار الكريمة والجواهر الغالية الامر الذي أدي أيضا إلى ظهور هذه الصناديق، وتعدد طرز صناديق حفظ العمامات في العصر المغولي الهندي فمنها المغطى بغطاء علي هيئة قباب بصلية وأنصاف كروية ومنها ذات الأشكال المضلعة، وظهرت التأثيرات البيئية بشكل كبير على زخارف هذه الصناديق وكان الزخارف مرتبطة بشكل كبير بثقافة الأقاليم الهندية التي أنتجت هذه الصناديق سواء مناظر معبودات أو مناظر كائنات حية وخرافية وزخارف نباتية وهندسية، وتهدف الورقة البحثية ايضا إلى دراسة المواد المستخدمة في صناعة هذه صناديق حفظ العمامات، فأستعمل الأخشاب والأوراق المعجنة papier-mâché كمواد أساسية في صناعة صناديق حفظ العمامات بعد أن تتم معالجتها لتصبح صالحة لأداء وظيفة الصندوق دون الحاق الضرر بمحتويات الصندوق من مواد غالية القيمة، ولقد تأثرت صناديق حفظ العمامات في تصميمها العام بشكل كبير بالمنشآت المعمارية كتأثير من العمارة المغولية الهندية المعاصرة. (En) Applied arts, e.g. turban boxes, in the era of Mughal Indian emperors express the Mughal's civilization and creativity. This paper is an artistic study of these boxes, as well as the name and its relation to fulfilling the function of the boxes. Mughals in India whether emperors or princes, paid considerable attention to turbans, as shown in having turban boxes. These turbans were decorated with gemstones and precious jewelry. Moreover, there were various patterns of turban boxes at the time. Some boxes had an onion-dome cover, semicircular covers, or polygons. The environment affected the decorations of these boxes considerably because they were largely related to the culture of the Indian regions that produced them, including deities, animals, mysterious creatures, as well as floral and geometric motifs. The present research paper aims to examine the materials used in manufacturing such turban boxes, as wood and papier-mâché that were processed to fit the function of the boxes and not to harm the precious contents. It showed that the general design of the turban boxes was affected largely by architectural constructions, e.g., the impact of contemporary Mughal Indian architecture.

This paper deals with the research and study of Muslim gravestones located next to the cemetery of the Nizam Mosque and in the old cemetery near Tuzi. Gravestones was recently translated from Ottoman to Montenegrin language. Their epigraphy has been fixed, however, the issue of ornamentation from these tombstone has not been sufficiently investigated. On the other hand, along with the art of old gravstones, the chronology of the oldest gravstones from the mentioned cemeteries is not stated.In this work, we have made a chronological picture with the culture and art of gravestones from Tuzi. [ABSTRACT FROM AUTHOR]

In this article I investigate why two shows from different television genres in two different countries resort to nearly identical costume choices to convey villainy. I argue that that the directors, writers, and costume designers for the US science fiction show Stargate SG1 and BBC's Merlin use orientalist tropes of the veil as exotic, oppressed or threatening as costumes for their non-Muslim characters because of the centuries-long association in Western culture between Muslim veiling and the Other, while differentiating between acceptable and unacceptable headgear and face coverings. I draw on Said's Orientalism, Hall's Encoding/Decoding, medievalism, and the theory of the ethnonormative viewer to make this case. The "veil" has become an iconic negative sign in the West wholly distinct from meanings given to it by veiled Muslim women themselves. I suggest that anti-veiling ideology in Western publics stems in part from negative connotations given to it in television shows like Stargate SG1 and Merlin. [ABSTRACT FROM AUTHOR]

The relevance of the research, first of all, is conditioned by enormous character of the upheavals caused by the period of the First Empire and Napoleonic wars which have mainly predetermined the image of modern Europe in many respects. The events of 1804-1815 attracted attention not only to the foreign and domestic policy of the Emperor Napoleon, but also to the changes in women's costume associated with it. The formation of the costume of the era fully reflected the various events of the First Empire's politics. [ABSTRACT FROM AUTHOR]

Introduction: Foreign body aspiration is a common life threatening emergency but largely a preventable problem. There is an increase in the number of headscarf pin aspiration cases among young girls as a result of increase in the number of veiling population. With the number of hijab wearing population increasing all over the world, attention must be brought to the risk associated with holding the hijab pins in the mouth. Aim: To study the practice of holding hijab pin in the mouth among Muslim women. Methods: In a first study of its kind, we interviewed 270 Muslim women with varied background to study the practice of hijab pin use and holding it in the mouth. Results: Among 270 Muslim women, 260 (96.3%) of them wear hijab. 221 (81.85%) women use hijab pins to hold different layers of hijab. 191 (70.74%) of them hold the hijab pins in between the lips when they adjust the layers of hijab. 72 (26.67%) women had occasions when the hijab pin slipped into their mouth and 10 (3.70%) of them have aspirated the hijab pin accidentally. Maximum hijab pin use is in the age group between 21 and 40 years (89.44%) and least in the elderly (6.66%). Occasions when the pin slipped into the mouth or aspirations both are maximum in the below 20 years group. Both are nil in elderly. Conclusion: Appropriate education and intervention need to be planned as more young population are getting involved. Most importantly refrain from holding the pin in the mouth!

The wearing of turbans or head scarves is mandatory for practising Sikh men and women. Religious mandates stipulate that nothing may be placed on top of the turban (scarf), thus making it impossible for practicing Sikhs to wear protective motorcycle helmets. To honour the freedom of religious expression, many jurisdictions, including India, have exempted Sikhs from mandatory helmet laws. Despite studies into the efficacy of protective helmets while riding 'two-wheelers,' little is known about the protective potential of turbans. This paper represents a review of Indian literature (277 studies) related to head injuries sustained in road traffic accidents involving two-wheelers. This review shows that the extant literature is of limited value when trying to understand the extent of the protective potential of turbans and that systematic, evidence-based epidemiological studies derived from hospital admissions and forensic examinations are required. [ABSTRACT FROM AUTHOR]

Secular European states have adopted a range of regulation and accommodation policies concerning minority religious practices, often with much controversy. These policies are often heterogeneous, even within nation states. This paper compares the process that led the Norwegian armed forces to accommodate symbols of minority religions in their uniform regulations since the 80s, with the response to a 2008 proposal to accommodate the hijab with the Norwegian police uniform. Drawing on Kingdon's concept of windows of opportunity in policy-making, the comparison explores step-by-step how various actors responded to two controversial claims for accommodation, twenty years apart, with two different policy outcomes. The analysis is based on case documents, public statements recorded by the media, parliamentary transcripts, and qualitative interviews with key actors from the two processes. The comparison demonstrates how some actors within both the military and the police policy fields were willing to accommodate minority religion, but the 2008 claim for accommodation in the police met with broader and more intense contestation of both problem definition and issue authority. A close reading of the 2008 case highlights the institutional and political changes that occurred since the 80s, and their influence on narrowing the window of opportunity for accommodation. [ABSTRACT FROM AUTHOR]

Ein Konflikt, der in England bereits in den 70er Jahren des letzten Jahrhunderts tobte, hat nun auch die deutsche Verwaltungsgerichtsbarkeit erreicht: Vor dem Verwaltungsgericht Freiburg begehrte 2015 ein Sikh eine Befreiung von der Helmpflicht beim Motorradfahren, weil dies mit seiner religiösen Pflicht, einen Turban zu tragen, unvereinbar sei. Im Juli 2019 ist der Kläger mit seinem Begehren nun in letzter Instanz vor dem Bundesverwaltungsgericht unterlegen. Der Fall wirft zahlreiche – examensrelevante – Fragen auf, die hier wenn nicht erschöpfend behandelt so doch jedenfalls angerissen werden sollen. [ABSTRACT FROM AUTHOR]

This article examines newspaper articles and opinion pieces related to the 1989 and 1990 case of allowing RCMP (Royal Canadian Mounted Police) officers to wear turbans as part of their formal uniform. Many of those opposed to allowing for this change in RCMP policy demonstrate a sense of an assumed national identity that tends to label immigrants and people from non-European backgrounds as un-Canadian. Once the federal government approved this change in RCMP policy, some of the groups that opposed it attempted to bring it to the Supreme Court of Canada. The argument they made was one for closed secularism. The policy change, however, and the impact it had on Baltej Singh Dhillon, the first Sikh RCMP officer who became an officer and was allowed to wear his turban the results of which present a case for open secularism. [ABSTRACT FROM AUTHOR]

Results of scientific reconstruction of the archaeological materials of a young woman’s headdress from a burial in Bolgar dated 14th century are presented in the article. The burial was discovered inside the ruins of a mausoleum (dig 174) where certain burials deviate from the Muslim tradition. In the grave the researchers discovered the remains of silk fabrics fragments of the remaining complex of a headdress decorated with goldwork. The embroidery pattern covering the surface of the fabric has no counterparts in the monuments of medieval art. During the study of fabrics the researchers discovered a long veil knit with silk threads, which presumably represented a head cover. It was decorated with a fringe of gold threads in the shape of triangles. After the restoration of the items it became possible to reconstruct the appearance of the headdress worn in the fashion of a turban. Today the artifact is the only authentic element of Bolgar clothing included in the complex of young women’s ceremonial costume.

Introduction: Foreign body aspiration is a common life threatening emergency but largely a preventable problem. There is an increase in the number of headscarf pin aspiration cases among young girls as a result of increase in the number of veiling population. With the number of hijab wearing population increasing all over the world, attention must be brought to the risk associated with holding the hijab pins in the mouth. Aim: To study the practice of holding hijab pin in the mouth among Muslim women. Methods: In a first study of its kind, we interviewed 270 Muslim women with varied background to study the practice of hijab pin use and holding it in the mouth. Results: Among 270 Muslim women, 260 (96.3%) of them wear hijab. 221 (81.85%) women use hijab pins to hold different layers of hijab. 191 (70.74%) of them hold the hijab pins in between the lips when they adjust the layers of hijab. 72 (26.67%) women had occasions when the hijab pin slipped into their mouth and 10 (3.70%) of them have aspirated the hijab pin accidentally. Maximum hijab pin use is in the age group between 21 and 40 years (89.44%) and least in the elderly (6.66%). Occasions when the pin slipped into the mouth or aspirations both are maximum in the below 20 years group. Both are nil in elderly. Conclusion: Appropriate education and intervention need to be planned as more young population are getting involved. Most importantly refrain from holding the pin in the mouth! [ABSTRACT FROM AUTHOR]

In Sikhism, the turban is a sign of adherence to faith and fighting for justice; for Sikh men, it can also be considered essential to manhood (Chanda & Ford,). The authors provide an introduction to Sikhism and discuss the turban's importance to Sikhs. Next, they present a self‐reflective case of one individual's experience of the decision to tie a turban and discussion of that case. Finally, the authors discuss implications for counselors. [ABSTRACT FROM AUTHOR]

Abstract Minarets are considered one of the most important and characteristic factors of Islamic Architecture. They have different designs which, at first glance, reflect their style and the historical period to which they belong. This research focuses on the different styles of minarets tops, which have various shapes and names. It also presents the head-gear styles of significant characters in the Islamic State, in an attempt to answer the questions: From where had minarets' tops design derived? through hypothesis that the architecture of minarets in the Islamic Civilizations was inspired by costumes fashion of Caliphs, Sultans and officers of the Middle Age in Egypt, By analytical study between the styles of head-gears and minarets tops, the research conclude that the unique existences of the resemblance between the shapes of the minarets' tops and head-gears give a great probability that the architecture of minarets was inspired by the art of head-gears. [ABSTRACT FROM AUTHOR]

Background: Headscarf use is becoming more common throughout the world. Many articles describe the problem of aspirated headscarf pins but few if any give technical details for retrieval or innovative methods of removal if traditional bronchoscopy fails particularly in the pediatric population. Herein, we describe our method of deep sedation with laryngeal mask airway (LMA) and flexible bronchoscopy (FB) and retrieval with a stepwise algorithm if traditional FB fails.Methods: A retrospective review of pediatric patients with aspirated headscarf pins was performed. Patient demographics, symptomatology, procedure specifics, and outcomes were recorded.Results: Fifty-six patients had pins removed at our institution between January 2010 and May 2017. Ninety-one percent were female. Each had a history of aspiration of a needle confirmed by a chest X-ray. The most common presenting symptom was cough in 48%. Only a small minority had physical exam findings (9% either wheezing or decreased air entry). FB via LMA under deep sedation was used as a primary intervention and was successful in 52 of 56 cases (93%). Fluoroscopy was added to aid the FB in 3 cases and was successful in 2 of the 3 patients. Two patients underwent mini-thoracotomy for removal. All pins were removed successfully and none of the patients had any postprocedural complications.Conclusion: Surgeons caring for pediatric patients throughout the world should be knowledgeable in a common problem often facing girls wearing headscarves. Given the majority of the needles are in segmental bronchi in teenage girls, we recommend FB as the primary modality with the addition of fluoroscopy to guide if needed and video-assisted thoracoscopy or mini thoracotomy if less invasive methods fail. [ABSTRACT FROM AUTHOR]

Abstract: The Turban has been worn by Muslims since the early period of Islamic history. This paper examines the significance of the turban in Twelver Shi‘ism. It argues that the turban and its color have been used to enhance the social and religious status of the descendants (sayyids) of the Prophet Muhammad. The paper also discusses the importance attached to the method of tying the turban and demonstrates how social pressure forced scholars to abandon a practice established by the Prophet and Imams. It will also argue that the method of trying the turban was used as an ideological tool among Shi‘i scholars. [ABSTRACT FROM AUTHOR]

Race relations organisations in Britain hailed Sikhs as models of peaceful integration during volatile political debates about the immigration of Commonwealth peoples during the 1960s and early 1970s. But Sikh campaigns to protect the sanctity of turban-wearing challenged this symbiotic relationship. This article explores how motorcycle helmet laws provoked a campaign to protect the Sikh turban and allowed diasporic Sikhs to articulate their concerns about British integration and race relations expertise during the mid-1970s. Sikh campaigners linked restrictions on turban-wearing to concerns about race relations legislation, equal employment policy, and their rights as British residents. In assessing the fluctuating relationship between Sikh activists and race relations authorities, it reveals the fractures in pluralist integrationist ideologies that continued to prioritise British cultural authority. The evidence here also demonstrates that this moment provided British Sikh communities with an unprecedented opportunity for national solidarity and diasporic community-building. [ABSTRACT FROM PUBLISHER]

Background and Study Aims: Accidental swallowing of hijab (or turban) pin was reported mainly among adolescent girls. Current guidelines indicate emergent intervention endoscopy in case a long sharp object is found in the gastrointestinal tract. The aims of the current study are to present the results of an observational approach and to assess the need for intervention.Patients and Methods: A retrospective cohort study was conducted including all 5-18-year-old patients who presented with hijab-pin ingestion between 2003 and 2014. The need for intervention was assessed using both univariable and multivariable statistical analyses.Results: Two hundred three cases of hijab-pin ingestion were documented. In the majority of cases, the pin was observed in the stomach (137/203, 67.4%) upon arrival. Most pins that were located at the upper gastrointestinal tract (proximal to the ligament of Treitz) ejected spontaneously (120/169, 71%, Pv = 0.005). The absence of pin progression in an X-ray performed 12 h following presentation was significantly more frequent in the intervention group (46/51, 90%, Pv = 0.001).Conclusions: In most cases, the outcome is spontaneous ejection from the digestive tract. However, if needle location remains unchanged on two consecutive X-rays, an endoscopic intervention is recommended. [ABSTRACT FROM AUTHOR]

Este artículo pretende aproximarse al debate establecido sobre las diferentes visiones del principio de laicismo en la Turquía contemporánea. Considerada como una de las líneas de fractura del sistema político turco, la dicotomía Islam-laicismo se ha establecido en los últimos años como un marco útil utilizado por la mayoría de observadores turcos y occidentales para tratar de comprender la situación política de Turquía. Por ello, la controversia entre las distintas visiones del principio laicismo se ha centrado tradicionalmente en las instituciones estatales religiosas como el Directorio de Asuntos Religiosos, y de forma particular en la educación, vista como el espacio en el que se da forma no sólo a la visión del mundo sino también a la identidad de las generaciones venideras. En las siguientes paginas trataremos cuatro de las cuestiones más polémicas: el control asertivo de las instituciones religiosas estatales, la prohibición del pañuelo islámico, las escuelas vocaciones religiosas y las restricciones del ente estatal sobre los cursos de Corán.